Glass 
Book^ 



/ 



INDIAN 



MISSIONARY MANUAL. 



HINTS TO YOUNG MISSIONARIES IN INDIA; 
WITH L T STS OF BOOKS. 



COMPILED 



By JOHN MUKDOCH, 

(Indian Agent of the Christian Vernacular Education Society 
for India). 



SECOND EDITION, REVISED. 



LONDON: ^ 
SEELEY, JACKSON, AND HALLIDAY. 
1870. 




LONDON : 

PRINTED BY WILLIAM CLOWES AND SONS. 
STAMFORD STREET AND CHARING CROSS. 



00 



PEE FA C E. 



The duties of the compiler require him every year 
to make the circuit of India, as well as visit Ceylon. 
Already the round has been taken ten times. Un- 
equalled opportunities have thus been afforded of con- 
sulting experienced Missionaries about their modes of 
operation, and of examining the principal libraries in 
India. An attempt has been made in the following 
work to turn these advantage^, in some measure, to 
account. 

Besides specially consulting Missionaries like Dr. 
Mullens of Calcutta, Dr. Wilson of Bombay, and Dr. 
Caldwell of Tinnevelly, the compiler has had the pri- 
vilege, at different periods, of discussing plans, to a 
greater or less extent, with about 400 European and 
Native Missionaries. He has examined the libraries of 
the Bengal, the Bombay, and the Madras Branches of 
the Asiatic Society; the Public, the Cathedral,* and 
Bishop's College Libraries, Calcutta. 

On the other hand, the compiler has laboured under 
several serious disadvantages. His personal acquaint- 
ance with some branches of Missionary work is very 
limited ; his other duties have compelled him to write 
hastily. 

The Conference Reports, and se Ten Years' Missionary 

* One of the characteristic rules drawn up by Bishop Wilson may 
be quoted for the benefit of some parties : — 

"9. Persons leaving Calcutta, or intending to dispose of their 
Libraries, are cautioned carefully to restore first any books which they 
have borrowed. 

" The Bishop relies chiefly on the conscience of those friends "who 
borrow books from the Library to adhere strictly to the above Rules. 
The number of books which he has lost for want of conscientiousness 
is most lamentable." 



iv 



PREFACE. 



Labour in India," put a young Missionary in posses- 
sion of a great amount of valuable information. Still, 
it is highly desirable that experienced Missionaries 
should bring together, in a somewhat different form, 
hints for young labourers entering upon the work. It 
is now upwards of thirty years since Hough's * Mission- 
ary Vade Mecum " was published. It is not enough 
that one Missionary should give his opinions. Several 
should write, that questions may be viewed from 
different stand-points. 

It will be seen that the following work consists 
largely of extracts. This will be far more satisfactory 
to those for w T hom the compilation is designed. In a 
popular commentary on the Holy Scriptures, the author 
simply gives his own exposition. In a work for critical 
purposes, a student wishes to get the opinions of the 
best scholars in their own words. Somewhat in like 
manner, the compiler has endeavoured to show the 
views entertained on many important questions con- 
nected with Missions by the most experienced labourers. 
Any course recommended will come with much greater 
authority from one who can testify to the results. 

The object is not to show to Christian friends in 
England the progress which has been made, and to 
encourage them in the prosecution of the great enter- 
prise. The book is intended solely for Missionaries 
and members of Missionary Committees. The main 
design is to point out whatever appears defective in 
modes of working and to suggest improvements. It is 
extremely difficult to write of such matters without 
giving offence. The compiler has endeavoured, to some 
extent, to guard against it by making general statements, 
Baxter says, " I have excepted in our confessions those 
who are not guilty, and therefore hope that I have 
injured none."* Occasionally it is asserted, that "some 
Missionaries" act reprehensibly in such and such a 
way. Of course this does not apply to the majority. 
Every Missionary and his friends will know whether 
* Preface to u Reformed Pastor." 



PREFACE. 



v 



or not he is to be blamed in the matter. It is evident 
that it would be quite impossible to give names. The 
compiler may use the words of Dubois : " Advice which 
may not apply in one quarter may be most beneficial in 
another. Moreover, I venture to affirm that I have not 
censured a single abuse without knowing most positively 
that that abuse exists. It is always because I have met 
and lamented it more than once that I allow myself to 
draw attention to it." He may also add, " I do remem- 
ber my faults this day." Some of the cautions are the 
result of dearly-bought personal experience. 

Among Missionaries the compiler numbers some of 
his dearest earthly friends ; many of his happiest hours 
have been spent in their company. He trusts that all 
who know him intimately will give him credit for at 
least good intentions. " Faithful are the wounds of a 
friend." 

The compiler's opinions of Missionaries in general 
may best be expressed in the words of Dr. G. Smith, 
editor of the " Friend of India :" — 

" Among the more than five hundred European and Ameri- 
can Missionaries in India, there are doubtless some who have 
made a mistake in selecting their field of labour abroad, and 
there may be a few who have chosen what may be called 
Missionaryism as a mere profession. . . . But every Christian 
layman in India who personally studies the character and 
the work of the Missionaries, will unite with me in declaring 
that in no Church, and in no profession, is it possible to find 
so large a band of devoted, intelligent, and self-denying men 
— many of whom have consecrated to the regeneration of 
India the most scholarly attainments, literary gifts, and even 
considerable private fortunes — as the five hundred Mission- 
aries in India."* 

Still, considering the rapid progress which is being 
made in every department of science and art, it would 
be absurd to suppose that Indian Missions, so compa- 
ratively recent in their origin, should not be suscept- 
ible of great improvements. Every intelligent labourer 

* Address at Edinburgh. 

a 2 



VI 



PKEFACE. 



by careful observation and experiment, may aid in 
bringing about important reforms. There are still 
numerous questions to be solved. The Missionary 
Lectureships now established in connection with some 
theological colleges will, doubtless, in addition to 
other important results, lead to the publication of 
valuable treatises on the economy of Missions. 

The following work was first printed at Madras in 
1864. Before revising it for a second edition, besides 
consulting Missionaries in India, he sought the aid of a 
few experienced friends at home. The Eev. Dr. Somer- 
ville, late Foreign Mission Secretary of the United 
Presbyterian Church, kindly read over carefully the 
whole volume, and made several notes; the Eev. C. 
(J. Fenn, one of the secretaries of the Church Missionary 
Society, favoured the compiler with some suggestions. 
The Eev. Dr. J. S. Wardlaw kindly lent the notes of 
x the Lectures which he delivered to the students pre- 
paring for foreign labour in connection with the London 
Missionary Society. They have yielded several valuable 
extracts. To all who have aided him, the compiler 
would return his warmest acknowledgments. 

The late Bishop Wilson, when preaching before the 
Church Missionary Society in 1846, offered the follow- 
ing prayer for the enlargement of Christ's kingdom, 
with which this Preface may fitly conclude : — 

<• Divine Kedeemer, and Lord of all, who, after shedding 
Thy most precious blood, art, as a 'lamb that was slain, 
pleading for a lost world, and waiting for ' all things to be 
put under Thy feet,' look down in pity upon us ; bedew our 
very souls with Thy blood ; let this blood raise us up 
ministers, missionaries, confessors, martyrs. 1 Gird Thy 
sword upon Thy thigh, Thou most mighty, and in Thy 
majesty ride prosperously.' Let Thy ' name endure for ever/ 
let 6 Thy name be continued as long as the sun ; let men be 
blessed in Thee, and let all nations call Thee blessed. Yea, 
blessed be the Lord God, the God of Israel, who only doeth 
wondrous things ; and blessed be Thy glorious name for 
ever; and let the whole earth be filled with Thy glory. 
Amen, Amen.' " 



CONTENTS. 



PAGE 

I. Introduction. — First Impressions ..... 1 

Interest and Importance of the Field, 1. First Impressions, 
3. Cautions, 5. 

II. Personal Keligion and Habits 11 

Importance, 11. Bearing upon work, 14. Communion with 
God, 15. Love to Man, 17. Persevering energy, 22. 
Humility, 25. Judgment, 26. Prayerfulness, 27. 

III. Health .29 

Importance, 29. Season for Landing, 29. Caution about 
Medicine, 30. Prevention better than Cure, 30. House, 30. 
Dress, 33. Food, 34. Fruits, 36. Drink, 36. Exercise, 39. 
Exposure to the Sun, 40. Draughts, 42. Bathing, 42. 
Sleep, 43. Amusements, 45. Diseases of India, 46. 
Diarrhoea and Dysentery, 46. Constipation, 48. Fever, 48. 
Cholera, 52. Liver, 54. Headaches, 54. Eelaxed Throat, 54. 
Country Sore Eyes, 54. Boils, 55. Cuts and Wounds, 55. 
Bites of Snakes and Mad Dogs, 55. Guinea Worm, 56. 
Female Health, 57. Mana gement of Children, 57. Medicines, 
57. Yisitiug the Sick, 57. Acclimation, 57. Sanitaria, 57. 
Diffusion of Sanitary Knowledge, 58. 

IV. Household Arrangements . . . . . .59 

Value of System, 59. Punctuality, 60. Bill of Fare, 61. 
Accounts, 61. Giving Charge, 63. Style of Living, 64. 
Christian Instruction of Servants, 67. 

V. Study of the Vernaculars ...... 67 

Importance, 67. Value of the First Year, 68. Wrong 
Method of Study, 70. The Eight Method, 71. Aim at Ac- 
curate Pronunciation, 75. Learn much by the Ear, 77. 
Guard against Unidiomatic Sentences, 77. Test your Progress 
from the Commencement, 78. Aim first at the acquisition of 
the Spoken Lauguage, 78. Do not Preach by Interpretation, 
79. First Attempts, 79. Study the Laws of Derivation, 80. 
Knowledge of General Principles, 80. Examinations, 86. 
Continued Study, 87. Sanskrit, 87. Advantages of Study, 88. 



Vlll 



CONTENTS. 



PAGE 

VI. Study of the People ....... 89 

Importance, 89. Geography, 90. History, 90. Social Life, 

92. Character of the Hikers, 93. Attachment to Form, 

93. Insincerity, 99. Minor Features, 101. Position of 
Hindu Women, 103. Religiols Systems, 105. Value of 
Knowledge, 105. Demon Worship, 105. System of the 
Vedas, 106. Modern Hinduism, 109. Hindu Philosophy, 
114. Hindu Sects, 116. Brahmism, 116. Parsiism, 117. 
Buddhism and Jainism, 117. General Features, 117. 
Muhammadanism, 118. Missions, 119. General Studies, 
120. Note Books, &c, 121. Library, 122. Beading Club, 
122. Sedentary Habits to be deprecated, 123. 

VII. Selection of Stations .123 

Evils of Isolated Stations, 123. Concentration of Effort, 127. 
Cities versus Villages, 128. Which Cities should be chosen ? 
130. Rural Districts cannot be worked from Cities, 131. 
Preliminary Inquiries, 132. Out-stations, 133. 

VIII. Surveying the Field . . . . . . .134 

Special Prayer, 134. Conduct on Arrival, 134. Rash 
Changes, 135. Importance of Investigation, 138. General 
Inquiries, 141. Special Inquiries, 144. Missionary Library, 
150. 

IX. Preaching to the Heathen . . . . . .151 

The Command, 151. Pre-eminence of Preaching, 151. 
Danger of being turned aside, 152. How to Begin, 153. 
Style of Address, 157. Native Proverbs and Stanzas, 164. 
Intelligibility, 166. Conduct with reference to False Re- 
ligions, 170. Evidences of Christianity, 175. Chief Topics, 
177. Questioning, 178. Invitation at the close, 179. 
Preaching at Festivals, 181. Preachlng in Towns, 181. • 
Street Preaching, 181. Qualifications, 182. Repetition, 
186. Mistakes in Preaching, 186. Preaching Houses, 187. 
Zayats, 188. Results, 190. Controversy, 192. Reason 
from admitted Principles, 195. Put off Objections till the 
close, 197. Answering Objections, 200. Questions on 
Muhammadanism, 203. Guard the Temper, 204. Love, 
the great Element of Success, 206. 

X. Itinerancies 206 

Importance, 206. Errors committed, 207. North Tinne- 
velly Itinerancy, 209. Course recommended, 215. 

XI. Visiting the Heathen, etc. . . . . . . 224 

Advantages, 224. The Higher Classes, 226. Neglect by 
Missionaries, 226. Hints on Etiquette, 228. Mode of In- 
troducing Religion, 231. Calcutta Experience, 231. Re- 
ceiving Visits, 235. Magic Lantern, 236. Native Music, 
236. 



CONTENT?. 



ix 



XII. Educated Hindus 238 

Importance, 238. Rise, 239. Religious Opinions, 241. 
Hindu Reformers, 244. Christian Effort, 249. Special 
Missionaries, 249. Conversation, 250. General Directions, 
254. Lectures, 257. Tracts, Books, 258. 

XIII. Inquirers 261 

Difficulties, 261. Motives of Inquirers, 263. Treatment of 
Inquirers, 267. Temporal Support, 269. Discouragement 

to be guarded against, 271. Baptism, 272. Certificates of 
Baptism, 273. 

XIV. Native Christians — General View . . . . 274 
Roman Catholics, 274. Original Castes, 275. Motives for 
embracing Christianity, 281. Character of Converts, 285. 

XV. Native Ministers and Catechists . . . . .291 

Advantages of Native Agents, 291. Native Agency a test 
of a Mission, 291. Missionaries not Pastors, 292. Use of 
Native Agency, 295. Classes of Agents, 295. The Train- 
ing of Native Agents, 299. The Necessity, 299. Sources 
of Supply and Training, 300. Results, 314. Native Pastors, 
315. Salaries and Position, 315. Salary Question, 315. 
Salaries of Native Pastors, 328. Question of Position, 330. 
Conduct towards Native Agents, 332. Misapprehensions, 
332. Example in everything, 335. Love the animating 
Principle, 337. Undue Confidence and Suspicion, 338. 
Qualifications of Agents to be considered, 340. Improve- 
ment in Knowledge, 340. Training to Independence, 348. 
Social Intercourse, 352. Holy Enthusiasm, 353. Meetings 
for Prayer, 354. 

XVI. The Native Church . . . . . . .354 

Christian Villages, &c, 354. Interference with Temporal Con- 
cerns, 358. Forming Congregations, 360. Public Worship, 
364. Sunday Schools, 365. Singing, 365. Cottage Lectures, 
366. Prayer Meetings, 366. Attendance Register, 366. 
Learning to Read, 367. Copies of the Scriptures, 367. 
Family Worship, 367. Visiting, 367. Social Meetings, 367. 
Missionary Meetings, 367. Special Services, 368. Efforts 
for Various Classes, 369. Communicants, 369. Members 

of Congregation, 369. Christian Children, 370. The Sick, 
370. Self-Support, 371. Importance, 371. Objects, 376. 
Rate of Giving, 381. Endowments, 383. General Fund, 
387. Modes of Raising Money, 388. Lay Agency and 
Congregational Organization, 393. Unpaid Agency, 393. 
Its Importance. 394. Safeguards against Abuses, 398. 
Classes of Agents, 398. Supposed Difficulties, 405. Course 
Suggested, 406. Annual Report, 406. Evils to be guarded 
against, 407. Lax Discipline, 407. Caste Feeling, 407. 
Marriages, 408. Heathen Practices, 409. Quarrelling. 409. 
Getting into Debt, 409. Future Government of the 
Indian Church, 410. 



X CONTENTS. 

PAGE 

XVII. Education ... . . . . . . .413 

Value, 413. Vernacular Schools, 417. Lowest Stage, 
417. Second Stage, 418. Third Stage, 419. Fourth Stage, 
419. First Examination, 419. Common Defects, 422. Con- 
ditions of Success, 423. Means of Improvement, 426. An 
Adequate Supply of Suitable Books, 429. Adequate In- 
spection, 432. School Fees, 435. Mixed Schools, 436. 
Night Schools, 436. Boarding Schools, 436. Elementary 
English Schools, 438. Heathen Holidays, 440. Mission 
Colleges, 441. Early Stage, 441. University Examina- 
tions, 443. Proposals, 448. Course Kecommended, 453. 
Circulation of Christian Literature, 456. Intercourse with 
former Pupils, 456. 

XVIII. Christian Literature 457 

Native Literature, 457. Existing Tracts and Books, 457. 
Preparation of Tracts and Books, 458. Essentials to Popu- 
larity, 460. Means of Circulation, 462. Limited Circu- 
lation, 462. Eoom for Extension, 463. Advantages of 
Sales, 463. Colportage, 466. Book-Shops, 471. Native 
Booksellers, 475. Books for Mission Agents, 475. Statistics. 
475. 

XIX. Efforts for Females 476 

The Missionary's Wtfe, 476. Proper Choice, 476. Health, 
477. Domestic Affairs, 477. Study of the Language, 478. 
Duty to her Husband, 478. Duty to her Children, 480. 
Efforts for others, 481. Female Education, 484. Day 
Schools, 484. Boarding Schools, 485. Zenana Schools, 486. 
Bible Women, 489. 

XX. Intercourse with Europeans ..... 490 

With Missionaries of the same Soclety, 490. Import- 
ance of Harmony, 490. Need of Watchfulness, 490. Causes 
of Disunion, 492. Senior and Junior Missionaries, 493. 
Giving Offence, 493. Beceiving Offence, 494. Peace- 
making, 499. Tale-bearing, 499. Bearing Beproof, 501. 
Brotherly Love, 503. Division of Labour, 504. Periodical 
Meetings, 505. Mission Committees, 506. Belations with 
Missionaries of other Societies, 507. Efforts for 
Europeans, 513. Xavier's Counsels, 515. Home Inter- 
course, 516. Letters to Secretaries, 518. Correspondence 
with Private Friends, 519. 

XXL Statistics . . . 520 

Neglect, 520. Annual Census, 521. Statistics should be 
complete, 522. Statistical Forms, 523. Results, 524. 
Expenditure, 525. Decennial Review, 531. General Com- 
parison, 532. Parties responsible for Statistics, 533. 



CONTENTS. 



xi 



XXII. Missionary Success 534 

Undue Expectations, 534. Different Degrees of Success to 
be anticipated, 538. Greater Success to be aimed at, 539. 
Conditions of Success, 540. Deep Piety, 541. Strong 
Faith, 542. Earnestness, 543. Love, 543. Harmony, 543. 
A thorough knowledge of the Vernacular, 543. Well- 
directed, concentrated Effort, 543. Adaptation, 544. Care 
of Native Agency, 545. Encouraging Self-Support in the 
Native Church, 545. Cherishing a Missionary Spirit among 
Converts, 546. Prayerfulness, 546. Modes of Working 
Successful Missions, 548. Test Questions, 550. Ruling 
Motive, 552. 

APPENDIX.— List of Books 554 

Proposed Missionary Series of Books, 554. English Peri- 
odicals published in India, 557. List of Books, 559. 
Scientific Inquiry, 559. Health, 559. Domestic Economy, 
560. Natural History, 560. Geography and Travels, 561. 
History and Biography, 562. Antiquities and Architecture, 
564. Manners and Customs, 565. Language, 566. Litera- 
ture, 566. Hinduism, 568. Buddhism, 570. Zoroastrianism, 
570. Muhammadanism, 571. Eefutations of Hinduism 
and Evidences of Christianity, 571 . Illustrations of Christian 
Truth, 575. Missions, 576. The Christian Ministry, 578. 
Education, 579. Miscellaneous, 580. 



Index 



581 



INDIAN MISSIONARY MANUAL. 



I. INTRODUCTION.— FIRST IMPRESSIONS. 

Interest and Importance of the Field. — The Indian 
Missionary may well cherish feelings of thankfulness 
and solemn responsibility. His lot has been cast in a 
land fitted to call forth all his energies in the noblest 
of causes. The numerous objects of inquiry around 
him are thus described by Dr. Duff : — 

" Other lands have their own specific points of interest and 
attraction — individually or severally equalling, or even sur- 
passing, any separate object of interest connected with 
India ; — but, out of Christendom, it is believed that, at this 
moment, no other realm can present such a varied assemblage 
and rare combination of objects and qualities fitted to attract 
and arrest the eye of civilized intelligence. The extent and 
magnificence of the empire which Britain has there reared, 
and the wealth and influence thence accruing to her, have 
necessarily fixed on India the anxious gaze of the most 
enlightened statesmen of the Old and New Worlds. If the 
events of civil and military history be worthy objects of 
entertainment or pursuit, — where shall we find them more 
abundantly furnished, than in the actions of that amazing 
series of conquerors that has passed over the stage of India, 
from the days of Alexander down to the present hour ? If 
poetry and romance and chivalry, — are there not ample stores 
of poetic effusion and romantic legend in the Mahabharat and 
Ramayan — the great epics of India — that might not be dis- 
| claimed as unworthy by any of the older nations of Europe ? 
and are the records of any state more crowded with the 

B 



2 



INTRODUCTION. 



recital of daring adventures and deeds of heroism than the 
annals of Bajasthan ? If ethnography and philology, — where 
can we find more original languages, or varying dialects? 
more especially where can we find the match of the Sanskrit ; 
perhaps the most copious, and certainly the most elaborately 
refined, of all languages, living or dead ? If antiquities, — 
are there not monumental remains and cavern temples, 
scarcely less stupendous than those of Egypt ; and ancient 
sculptures, which, if inferior in majesty and expression — in 
richness and variety of ornamental tracing, almost rival those 
of Greece ? If the beautiful and sublime in scenery, — where 
can the pencil of the artist find loveliness more exquisite 
than among the streams and dells and woody declivities of 
Malabar or Kashmir ? or grandeur more overawing than 
among the unfathomed depths and unsealed heights of the 
Himalaya ? If natural history, — where is the mineral king- 
dom . more exuberantly rich — the vegetable or animal more 
variegated, gorgeous, or gigantic ? If the intellectual or 
moral history of man, — are there not curious remains of pure 
and mixed science, and masses of subtile speculation and 
fantastic philosophies, and infinitely varied and unparalleled 
developments of every principle of action that has character- 
ised fallen, degraded humanity ? If an outlet for the exercise 
of Christian philanthropy, — what field on the surface of the 
globe can be compared to Hindustan, stretching from the 
Indus to the Ganges, and from the awful defiles of Afghanis- 
tan to Cape Comorin, in point of magnitude and accessibility 
combined, and peculiarity of claims on British Christians ?" 

But it is still more inspiring to the soldier of the 
cross to be privileged to stand in the forefront of the 
battle, to join the forlorn hope in the assault upon one 
of Satan's chief strongholds : — 

" In that vast realm is the most stupendous fortress and 
citadel of ancient error and idolatry now in the world. Its 
foundations pierce downwards into the Stygian pool ; its walls 
and battlements, crusted over with the hoar of untold 
centuries, start upwards into the clouds. It is defended by 
three hundred and thirty millions of gods and goddesses — 
the personations of evil — of types and forms to be paralleled 
only by the spirits of Pandemonium. Within are congre- 



FIRST IMPRESSIONS. 



3 



gated a hundred and fifty millions of human captives, the 
willing victims of the most egregious 6 falsities and lies ' that 
have ever been hatched by the Prince of Darkness, — panthe- 
isms and atheisms, transcendental idealisms and grovelling 
materialisms, rationalisms and legends, and all-devouring 
credulities, — with fastings and ablutions, senseless mum- 
meries, loathsome impurities and bloody barbarous sacrifices, 
in number and variety vastly surpassing all that is to be found 
in the world besides. A dungeon so stupendous, no wonder, 
though men — left to the blindness of their own perverted 
reason — should have attempted to prove to be altogether- 
impregnable — its defenders invincible — its dungeoned in- 
mates incurably wedded to their delusions and lies."* 

The Eev. W. Arthur thus sets forth the claims of 
India : — 

" Of every six infants one first sees the light there : To 
what instruction is it born ? Of every six brides one offers 
her vows there : To what affection is she destined ? Of every 
six families one spreads its table there : What loves unite 
their circle ? Of every six widows one is lamenting there : 
What consolation will soothe her? Of every six orphan 
girls one is wandering there : What charities will protect 
her? Of every six wounded consciences one is trembling 
there : What balm, what physician, does it know ? Of every 
six men that die one is departing there : What shore is in 
his eye ?"f 

Well does it become the Indian Missionary to bear 
in mind the exhortation, "Quit you like men, be 
strong ;" while his grand encouragement is the pro- 
mise, " Lo, I am with you always." 

First Impressions. — From earliest times India 
has been the land of romance. The voyager will 
anticipate with deep interest the first glimpse of its 
scenery — whether the dense jungle of the Sunderbimds, 
the surf-beaten shore of the Carnatic, or the lofty peaks 
of the Western Ghauts. The feeling on landing is often 
one of disappointment. The stranger, still home-sick, 

* " India and its Evangelization," pp. 144-6. 
t "Mission to Mvsore," p. 341. 

B 2 



4 



INTRODUCTION. 



invests the whole of his Dative laud with charms which 
belong only to the most beautiful localities, seen under 
the most favourable circumstances. Even in Bengal, 
the richest part of India, the new-comer will say with 
Ward, " The flowers are not so sweet, the birds do not 
sing so charmingly, the gardens are not so productive, 
the fruit is not so varied and delicious, nor are the 
meadows so green as-in England." 

But the Missionary will be chiefly pained at seeing 
idolatry rampant, and the people mad upon their idols. 
Many Christians at home have very incorrect ideas of 
the state of things in India. They do not realise the 
vast extent of the field ; the individual cases of religious 
inquiry or conviction they read of in Missionary 
Journals, they are apt to consider as types of the 
people generally. Sanguine men in India, like the 
late Bishop Wilson of Calcutta, have spoken of 
superstitions " doting to their fall," of Hinduism as 
" dying, yea, as well-nigh dead," and indulged in 
" premature anticipations of speedy and extensive 
missionary triumphs." Unfounded hopes thus being 
disappointed, another error is often committed. Dr. 
Carey used to say, You young men think that nothing 
has been done ; but we, who saw things at the beginning, 
know that a great deal has been done. 

Sometimes a young Missionary is dissatisfied with 
the native converts. People in England entertain the 
most unwarrantable notions with respect to them. 
They consider that neophytes, who have just emerged 
from a heathenism which has been growing for three 
thousand years, far surpass in Christian character those 
who have been nurtured from their earliest childhood 
surrounded by the holiest influences. It is true that 
very different ideas prevail in the East amongst worldly 
Europeans. One of the first lessons which an " old 
Indian" seeks to impress upon a griffin, as they sit 
together after dinner, with cheroots and brandy and 
water, is, " Don't take native Christian servants ; they 



CAUTIONS. 



5 



are all great rascals!" Every thoughtful intelligent 
man will make allowances for the circumstances of the 
case. 

Possibly a young Missionary may be disappointed 
with his fellow-labourers. Let the following remarks 
be considered : — 

" You are about to be associated with older brothers, who 
though, as we believe, faithful servants of Christ, are yet frail 
mortals, weak through the flesh, and liable to err. You may 
observe some failings in them ; you may imagine fail- 
ings where none really exist ; you may possibly see some 
things that may cause you some surprise. But the Committee 
would urge, beware of any hasty judgment. It is almost 
certain that in many cases you will afterwards come to the 
conclusion that the points of which you disapproved were 
fully defensible, and that there were reasons for the course 
adopted which you could not at first understand."* 

Cautions. — Some consider all advice to new-comers 
useless, as frequently they will not learn by any ex- 
perience except their own. This, however, is an ex- 
treme view. 

1. The young Missionary should bear in mind the 
good apostolic precept, " Be sivift to hear, and slow to 
speak" Old Missionaries sometimes complain, that 
persons who have been a few days in India think they 
know a great deal better how plans should be carried 
on than those who have laboured there for twenty years. 
Eecommendations from young men, tendered in an 
offensive manner, are apt to provoke the retort, " Tarry 
at Jericho till your beards be grown." Mr. Macleod 
Wylie observes, "A thorough understanding of our 
Indian Missions is not to be quickly obtained even by 
the best and ablest men ; for experience has taught 
nearly every resident in the country, that many of his 
first and perhaps his strongest impressions were mis- 
taken. Indeed, Bishop Corrie (a singularly sagacious 
man) used to say, that it was a mercy if a Missionary 

* " Church Missionary Intelligencer/' August, 1SG9. 



6 



INTRODUCTION. 



did no harm in his first year."* The late Lord 
Dalhousie, notwithstanding his pre-eminent talents, 
spent a considerable period in studying the country 
before committing himself to any important measure. 

Especially beware of depreciatory remarks to old 
Missionaries about their labours. " Bachelors' wives 
and maids' children are well taught." Many a Mis- 
sionary has found, at the close of his career, the results 
very different from what he anticipated. At all events, 
" Let not him that girdeth on his harness boast himself 
as he that putteth it off." The feelings of men who 
have borne the " burden and heat of the clay " deserve 
to be consulted. 

Swan mentions the following case : — 

" I knew intimately, many years ago, a young man who 
went out as a Missionary to India. He had talents of a 
high order, and his friends expected great things from him. 
Soon after his arrival in India, he sent me a long letter, 
expressing strongly his disappointment at the state of things 
there. The translations of the Scriptures were contemptible — 
the labours and success of the Missionaries had been exagger- 
ated — he found fault with every one — he was pleased with 
nothing. In a few years he left the Missionary work, as 
concerning faith made shipwreck, and still lives as a monu- 
ment of the danger of indulging a spirit of arrogance, 
disaffection, disunion, and uncharitableness. The meek will 
God lead in judgment, to the meek will He teach His 
way."t 

2. Provide yourself tvith a good- sized Blank-Book for 
Missionary "Notes and Queries." It is not for a moment 
denied that every department of Mission work, like all 
thiogs human, is susceptible of great improvement. 
Every year witnesses progress in our moral machinery 
at home, and it would be preposterous to suppose that 
the modes of working in Missions, still in their infancy, 
have attained any degree of perfection. All honour be 

* "Bengal as a Field of Missions." 
f " Letters on Missions," p. 71. 



CAUTIONS. 



7 



to the noble and great men who first engaged in the 
Missionary enterprise. Many of them were giants. 
Still, we dwarfs, to use the well-known illustration, 
stand, or ought to stand, on their shoulders. 

Under judicious management, it is a great advantage 
to Missions to have men coming out fresh from England, 
acquainted with the advance of benevolent effort. Old 
men are sometimes apt to view very beneficial measures 
as new-fangled, useless changes. As an experienced 
Missionary observed, they get into ruts, out of which 
they are not easily moved ; and there is a danger of 
their becoming satisfied with a very imperfect state of 
things. On the other hand, young men have a tendency 
to anticipate wonderful effects from the adoption of new 
flans. Finding through painful experience that the 
old-fashioned modes of procedure are often as good, if 
not even better, it sometimes happens that " those who, 
when young Missionaries, were violent innovators, be- 
come, when middle-aged Missionaries, the most bigoted 
opponents of reform."* 

Young and old Missionaries represent, in some 
measure, the reform and conservative elements — both 
very useful to correct each other. As probably three- 
fourths, or a still larger proportion, of the changes sug- 
gested by new-comers would be impracticable, or produce 
worse evils than those they were intended to remedy, 
the young Missionary will do well to bear in mind the 
following cautions by Dr. Duff : — 

" Beware, therefore, of first impressions, and above all, of 
first judgments. Eecord both, if you will, for future reference 
and comparison. The vivid freshness of the earlier pencillings, 
even when modified or corrected by after knowledge, will 
tend to infuse new life into the fainter sketches of a dull and 
monotonous familiarity. But in all your homeward com- 
munications beware of hasty inferences from partial induction, 
or ill-digested facts, or snatches of observation. Beware, 
especially, of opinions and statements that may seem to clash 

* " Chureli Missionary Intelligencer," August, 1869. 



s 



INTRODUCTION. 



with those of your predecessors. It is always better to go 
slow than to go wrong. . . . Should time reveal any of those 
errors or mistakes, into which precipitancy is sure to hurry 
the stranger, correction will be an easy work when neither 
credit nor character has been publicly committed. . . . And 
should time confirm any conclusions diverse from those pre- 
viously formed by others, you will then bring experience to 
add weight to your authority, and the chastened calmness 
of long- continued deliberation, to render that authority as 
inoffensive as may be, in conducting a corrective process, 
attended with all the natural pains and unpleasantness of an 
operation in moral chirurgery. . . . 

" Clear your way well before you assume the onerous and 
invidious office of a reformer of the measures of your pre- 
decessors and associates in the mission. Let your proposals 
never appear, directly or offensively, to impeach their 
character for wisdom, or judgment, or consistency. Let them 
gradually rise in the form of modest suggestions and gentle 
insinuations. Let it be seen and felt that it is the good of 
the cause which is the animating principle, and not the grati- 
fication of any personal ambition, the love of superior dis- 
tinction, or the promotion of favourite or peculiar views."* 

Be ever seeking to learn. There is perhaps not a 
single Mission Agent, European or Native, from whom 
you cannot elicit some information of value, if you take 
the right means. Carefully note all improvements in 
mission work which suggest themselves. Investigate 
the causes of defects; ascertain the probable conse- 
quences of the correctives you would apply. The most 
dogmatic old Missionary will treat you with considera- 
tion if you appear a modest inquirer, and you are far 
more likely to gain him over to your way of thinking 
than if you took another course. 

3. Guard against one-sided views. Missionaries have 
their crotchets as well as other people. The process 
which sometimes takes place has thus been de- 
scribed : — 

" If their particular line of work harmonise with their 

* <; Missions the Chief End," &c, pp. 52 and 59. 



CAUTIONS. 



9 



particular tastes, they first become sanguine, then biassed. 
They begin to think that their way is not only the best way 
for themselves, but the best of all ways and the best for every- 
body. They wonder that all men do not see as they see, and 
sometimes are even tempted to say hard things either of the 
judgment or motives of those who differ from them ; which 
is not an amiable feature, to say the least.""* 

Some would give up every effort except preaching ; 
others have no faith in anything but education ; a few 
think the circulation of the Bible the grand means to 
be employed for the conversion of India. It is very 
well for the preacher or educator to have the highest 
confidence in his work, and to be enthusiastically 
devoted to it. But it is wrong to denounce everything 
else as worthless. 

Endeavour to hear all sides and form an independent 
opinion. The great body of Missionaries are agreed 
that, under different circumstances, every agency has 
its appropriate place. One should not be pitted against 
another ; but all harmonise, like the members of the 
body. 

But though Missionaries are substantially agreed on 
certain great points, it is admitted that there are several 
important questions still open. Some of them are men- 
tioned below : — - 

" We have found a much greater scope for experience in the 
prosecution of missions than we expected. One thing was 
clear, indeed, at the outset ; namely, that we were to preach 
the essential doctrines of the gospel as the grand means of 
spiritual renovation in man. But how to secure congregations 
for our preaching ? How far our preaching should be con- 
troversial ? How much time and money should be given to 
common schools ? How far it is judicious to bring children 
into the seclusion of boarding schools ? How far our higher 
institutions should approximate to the college in the nature 
of its studies ? How far we should give employment and 
consequently support to our converts? What standard of 

* " Calcutta Christian Observer," October, 1865. 

B 3 



10 



INTRODUCTION. 



qualifications we should adopt for our native preachers, and 
how we should best introduce these preachers into the actual 
discharge of the sacred functions ? These and many other 
similar questions are yet far from being satisfactorily resolved. 
We are applying the results of experience acquired in the 
thirty years past to these matters, but are afraid to do any- 
thing rashly."* 

The grand mistake with some has been to insist upon 
one course under all circumstances. On the whole, 
however, there has been the same progress in Missionary 
views, as Mill notices in the following extract with 
regard to the best form of Government : — 

" Institutions need to be radically different, according to 
the stage of advancement already reached. The recognition 
of this truth, though for the most part empirically rather 
than philosophically, may be regarded as the main point of 
superiority in the political theories of the present above those 
of the past age ; in which it was customary to claim repre- 
sentative democracy for England or France by arguments 
which would equally have proved it the only fit form of 
Government for Bedouins or Malays.'"'! 

Plans must therefore vary with the advance of the 
people. What was necessary under certain conditions, 
may be injurious at a further stage of development. 

-i. Do not be discouraged by your feelings in the early 
■part of your course. The following remarks are from 
the lite of the Rev. D. T. Stoddard :— 

" The first year of a Missionary's life is apt to be the time 
of severest trial. He has just torn himself away from all the 
tender ties of home, and after the excitement of his journey 
and the novelty of his new circumstances have subsided, the 
most painful memories and contrasts with respect to outward 
associations must force themselves upon him. He cannot, 
like the mere traveller, divert his mind from such associations 
by observing foreign scenery and society, solacing himself 
meantime with a prospect of a speedy return to his native 
land. He has come to settle for life among a people with 

* Dr. Anderson to Sir E. Tennent — u Christianity in Ceylon," p. 184. 
t " Considerations on Representative Government, 5 ' p. 36. 



PERSONAL RELIGION AND HABITS. 



11 



wlioni he has no affinities but the common ties of humanity, 
and no sympathies but those which the gospel prompts 
towards them as needy and perishing. And yet he cannot 
now do anything directly for their relief. With a more con- 
stant and painful sense of their lost and ruined condition 
than that which prompted him to seek their salvation, he 
cannot so much as speak to them with stammering tongue of 
the love of Christ. Yet this very discipline has its advan- 
tages, not only in the virtues of faith and patience which it 
develops, but in the gradual adaptation of the Missionarv to 
his field." 

In some cases the Missionary's health also suffers at 
first. But let him not despond. Gradually he will 
become accustomed to the climate, opening fields of 
usefulness will employ his energies, friends will be 
raised up, and he will find fulfilled in his experience 
the promise of the Saviour, " There is no man that hath 
left house, or parents, or brethren, or wife, or children, 
for the kingdom of God's sake, who shall not receive 
manifold more in this present time, and in the world 
to come life everlasting." 



II. PERSONAL RELIGION AND HABITS. 

Importance.— If even the great Apostle of the Gentiles 
watched over himself with holy jealousy lest he should 
prove a castaway, much more is such care needful in 
the modern Missionary. There have been a few cases 
which showed that, notwithstanding the severe scrutiny 
to which candidates are subjected, unconverted men 
have been sent out to preach the Gospel. The solemn 
inquiry is therefore not unnecessary, whether a Mission- 
ary has himself passed from death to life, whether, 
although he may have prophesied in the name of the 
Lord, and done many wonderful works, the awful sen- 
tence may not be pronounced upon him in the great 
day, " I never knew you." 



12 



PERSONAL RELIGION AND HABITS. 



The following remarks of Baxter deserve to be 
deeply pondered : — 

" A graceless, inexperienced preacher is one of the most 
unhappy creatures upon earth ; and yet he is ordinarily very 
insensible of his unhappiness ; for he hath so many counters 
that seem like the gold of saving grace, and so many splendid 
stones that resemble Christian jewels, that he is seldom 
troubled with the thoughts of his poverty ; but thinks he is 
c rich and increased in goods, and stands in need of nothing, 
when he is poor, and miserable, and blind, and naked.' He 
is acquainted with the Holy Scriptures, he is exercised in 
holy duties, he liveth not in open disgraceful sin, he serveth 
at God's altar, he reproveth other men's faults, and preacheth 
up holiness both of heart and life ; and how can this man 
choose but be holy ? Oh, what aggravated misery is this, to 
perish in the midst of plenty, to famish with the bread of 
life in our hand, while we offer it to others, and urge it on 
them !" * 

Bishop Wilberforce makes the following impressive 
remarks on an unsanctified minister : — 

''Even if by his exhortations sinners should be saved, 
what blessing will it be to him who has not taken himself 
the warning which he spake to others ? even if he has 
succeeded in pointing the eyes of others to the cross of 
Christ, what will it be but a deeper condemnation to him 
who has never fixed on it his own earnest gaze of love and 
trust ? What will it profit him to have been the most 
abundant in labours, the foremost in risks, the most en- 
during in sufferiugs, to have borne rebuke and shame, and 
even shared the last agony of the martyr's fire, if all this was 
done, and ventured, and suffered for his own glory, and not 
offered meekly and reverently at the foot of Him who hath 
bought us at the price of His precious blood ?' 'f 

At the beginning of his course the Missionary should 
once more review his spiritual condition. The author 
above quoted says, 

" As the rule, the ministry continues in its leading 

* " Reformed Pastor." 

t " Addresses to Candidates for Ordination," p. 24. 



IMPORTANCE. 



13 



character as it commences. There is, of course, a growth 
in every living ministry ; a growth from the weak un- 
certainty of infancy to the confirmed strength of perfect 
manhood; a growth in knowledge, comprehension, power, 
skill, insight, faith, and love ; but whilst there is growth on 
all sides in a living ministry, growth is not in the dead. 
The increase of corruption is there the only change. This 
is, indeed, the enemy's sad mockery of growth ; the develop- 
ment, within each false ambassador of Christ, of the character 
of Antichrist, the full ripening and perfecting of selfishness, 
in one of its various forms of covetousness, or lust, or 
worldliness, or utter sloth and carelessness ; the contracting 
and the hardening of the soul ; the dulling of all conscience 
till it sleeps, to awake only in the terrible form of the worm 
which dieth not."* 

Even when the Missionary has the best ground of 
hope with regard to his state before God, double watch- 
fulness is necessary in a heathen land. There is an 
erroneous idea that a Missionary on leaving his native 
country " bids farewell to spiritual foes, and needs no 
longer to contend with the flesh, the world, and the 
wicked one." The old Latin proverb shows the fallacy 
of this :— 

Coelum non animum mutant, qui trans mare currunt. 

The experience of the late lamented H. W. Fox 
expresses the real state of things : — 

" A Missionary life does not deliver one from spiritual 
trials, such as used to beset me of old. There are just the 
same temptations to indolence and love of ease, which have 
been my besetting sins all along ; just the same reluctance 
to prayer and reading of the Scriptures : in fact, I see nothing 
but the grace of God to prevent a Missionary from being 
as cold and dead a Christian as ever vegetated in an English 
parish. Perhaps there are more temptations of this kind, 
for all around is ungodly." — Memoirs, p. 118. 

Dr. Duff puts the following forcible exclamation in 
the mouth of a Missionary : — 

" Oh, it is easy for you at home to maintain a blazing 
* u Addresses to Candidates for Ordination," p. 5. 



14 



PERSONAL RELIGION AND HABITS. 



fire on the borders of an ancient forest — to rear the tender 
exotic in a sheltering hot-house — to keej) full the liquid 
reservoir in the neighbourhood of a thousand rills. But to 
feed the flames on the very crest of perpetual frost and snow 
— to cherish the budding exotic on a bleak and desert heath 
— to replenish the reservoir amid scorching sands : — this, 
this is to maintain the plant of life flourishing, the fount of 
purity overflowing, the fire of devotion burning bright in the 
frightful solitude of an idolatrous city in India."* 

Weitbrecht and Lacroix were devoted men of great 
experience, and cautious in their statements ; yet the 
former made the following entry in his Journal : — 

" Had a profitable conversation with Lacroix on the sad 
fact that many of us Missionaries lose our spirituality even 
while engaged in our work. He lamented it with me, and 
said it was often a cause of distress to him, and one principal 
reason that had induced him to visit Europe, once more to 
strengthen his spiritual faculties, and warm his heart afresh 
by intercourse with established and devoted Christians at 
home." — Memoir, p. 223. 

Bearing upon work, — Personal holiness, while es- 
sential to the eternal welfare of the Missionary, has a 
most important influence upon his labours. It is true 
that persons with little vital religion have been made 
instrumental in effecting some amount of good ; but, as 
a general rule, a man's holiness is the measure of Ms use- 
fulness. We fail in success chiefly because " our piety 
is too feeble to propagate itself." Let not the young 
Missionary delude himself with the idea that he may 
abridge the time which ought to be spent in communion 
wdth God, in order that he may engage in some public 
service. In the end it will be found to be a most 
grievous mistake. Missionaries who have followed such 
a course have generally been betrayed into conduct 
which has marred their usefulness, and in some cases 
has even driven them from the field. 

Baxter says, 

" When your minds are in a holy, heavenly frame, your 
* " Missions the Chief End," p. 152. 



COMMUNION WITH GOD. 



15 



people are likely to partake of the fruits of it. Your prayer.'.-, 
and praises, and doctrine will be sweet and heavenly to them . 
They will likely feel when you have been much with God : 
that which is most on your hearts is like to be most in their 
ears. I confess I must speak it by lamentable experience, 
that I publish to my flock the distempers of my own soul. 
When I let my heart grow cold, my preaching is cold ; and 
when it is confused, my preaching is confused ; and so I 
can oft observe also in the best of my hearers, that when 
I have grown cold in preaching, they have grown cold too." 
— The Reformed Pastor. 

On every account, the first and most important 
counsel to young Missionaries is the apostolic injunction, 
" Take heed unto youeselyes." 

A few general points may be noticed at present. 
Others will be alluded to hereafter, when subjects 
naturally call attention to them. 

Communion with God. — The following advice, given 
by Weitbrecht near the end of his course to a young 
Missionary, should be followed by every labourer in a 
heathen land : — 

" Let me affectionately advise you as an elder brother to 
adopt a -resolution, with a view to advance your growth in 
grace, and spirituality, and scriptural knowledge, which I 
have found most useful. I spend at least half-an-hour, and 
if possible one hour, very early, and again before bed-time, 
in reading, meditation, and prayer. This has a remarkable 
effect in keeping one in that calm, jDroper, peaceful, cheerful 
frame of mind (and this precious jewel one is always in 
danger of losing especially in India), we so much require, 
to fit us for the great work we have to do, and it imparts 
tact and feeling, helping us to act and speak as we should 
do at all hours. I have often regretted my own remissness 
in this respect in earlier years, for it is only private inter- 
course with God that can feed the soul; and when we 
neglect it we are empty and starving, as the body is when 
deprived of its proper meal. And what is worse, sin, 
selfishness, and other passions, gain the upper hand, and we 
lose the very life of true religion. He is likely to do best 



16 



PERSONAL RELIGION AND HABITS. 



as a Missionary who feeds his own soul well with the bread 
and water of life, and as regularly as the poor, mortal body 
is fed." — Memoir, p. 518. 

The Bible should be the chief book for devotional 
study. Next to it will probably be a good selection of 
hymns. There are many practical works which may 
be read in portions, as those of Augustine, A Kempis, 
Baxter, Leighton, Beveridge, Rutherford, Howe, Flavel, 
Doddridge, Bogatzky, Bridges, Arthur's Tongue of Fire, 
and others. Biographies will also be found very useful, 
as those of Philip and Matthew Henry, Halyburton, 
Doddridge, Cotton Mather, Zinzendorff, Wesley, White- 
field, Payson, and MacCheyne. The memoirs of Mis- 
sionaries are valuable for different purposes, some as 
calculated to promote spirituality of mind, as those of 
Brainerd and Martyn ; others for the insight they give 
into Mission work. A list of some of the most valuable 
will be found in the Appendix. 

Wynne, after noticing the special temptations which 
beset the ministerial office, says, 

" The Minister needs to be much in close personal com- 
munion with the Lord. There, at the fountain of all strength, 
he must seek continually new supplies of grace to freshen 
his soul's life. There, alone with his God, he must consider 
what he is working for, and how he is carrying on that work. 
There, face to face with the Eternal One, the shadows of 
human praise and earthly reward must shrink into their true 
insignificance ; the great realities of his calling must stand 
out vividly before him. Feeling himself a redeemed, im- 
mortal being, commissioned by that God in whose presence 
he kneels, to spend and be spent in preparing the souls 
committed to his charge for their stupendous future, any 
other consideration must seem like nothing to him, and 
earnest promises (accompanied by passionate prayers) must 
be breathed forth, that, forsaking all other studies, he will 
give himself wholly to this one thing, and concentrate all 
his energies on the single work of saving souls. 

" Oh ! what fresh life is communicated to the pastor's 
labours by a hour of such intercourse with his Master! 



LOVE TO MAN. 



17 



There is a warmth and attractiveness in his words as he goes 
out among his people after it that surprises himself. He is 
not now afraid of his fellow-men. He does not shrink as he 
was wont from plain-dealing with their hearts. He does 
not care so intently about pleasing them ; what he longs for 
is to benefit them. Difficulties that used to appear insuper- 
able now seem wonderfully diminished. Trouble that he 
disliked to think of is now a labour of love. He feels he is 
going forth, sent by God, and accompanied by God — by that 
God who loves him with a love unspeakable — and so nothing 
can daunt him, nothing can chill him, nothing can discourage 
him. 

" And in the evening, after the day's mingled success and 
failure— after its labours and its faults, how is his weary 
soul refreshed by coming and ' telling all things to Jesus,' 
sure of His sympathy with his efforts — sure of His forgive- 
ness for his failures."* 

Love to Man. — This is the great key to the human 
heart. There are men from whom a child instinctively 
recoils, and others to whom he is drawn as it were by a 
powerful magnet. The absence or presence of love in 
the heart is the solution. There are few more acute 
discerners of character than the people of India, few 
upon whom a loving manner has more influence. 
Vulgar Europeans often treat the natives of India as if 
they were the dirt beneath their feet. It must be 
admitted that more or less of the same disposition is 
sometimes manifested by others from whom better 
things might be expected. Bishop Heber says that 
most of the French in India were "free from that 
exclusive and intolerant spirit which makes the English, 
wherever they go, a caste by themselves, disliking and 
disliked by all their neighbours. Of this foolish, surly, 
national pride, I see but too many instances daily, and 
I am convinced it does us much harm in this country. 
We are not guilty of injustice or wilful oppression ; but 
we shut out the natives from our society, and a bullying, 
insolent manner is continually assumed in speaking to 

* " The Model Parish," pp. 13, 14. 



18 PERSONAL RELIGION AND HABITS. 

them."* It is instructive to mark, on the other hand, 
how kind and considerate true noblemen were, like the 
Marquis of Hastings, or men of talent, like Sir Thomas 
Munro or Sir John Malcolm. The natives remarked 
of one of the greatest and most heroic Englishmen 
that ever landed in India, that he would return the 
salute even of a child. 

The Hindus should not be regarded with contempt ; 
they do not deserve it. The Hindu mind differs from 
ours ; but it will be despised only by the ignorant man, 
incapable of forming a correct judgment. Mr. S. Laing, 
after referring to the Eamayana, the grammar of Panini, 
and the Ayin Akbari, observes, 

" Instances like these confirm what the science of language 
demonstrates, the substantial identity of intellect of all 
branches of the Arian family. Yesterday the Greek, to-day 
the Anglo-Saxon, to-morrow it may be the Kussian or the 
Hindu, who leads the van of Arian nations ; and whoever is 
foremost of Arians is foremost of the world." 

While want of kindness is reprehensible in any 
European, it is a fatal defect in a Missionary. But 
anything merely negative will not do — there must be 
the warm out-going of affection. It is true, as has 
been observed, that this cannot be the simple love of 
approbation or complacency. A Missionary cannot be 
blind to the defects in the character of the people of 
India. His love, to a large extent, must be the love of 
compassion. It should resemble, in some faint degree, 
that of Him who wept over Jerusalem, or of Paul, w T ho 
could wish himself accursed from Christ for his bre- 
thren, his kinsmen according to the flesh. The true 
Missionary will give the people credit for wdiatever 
good qualities they possess ; and remembering his own 
grievous sins against so much light and love, he will 
make allowances for those who have from their birth 
been exposed to so many adverse influences. This, 



* " Indian Journal," Vol. II. p. 11. 



LOVE TO MAN. 



19 



however, will not prevent him from reproving and re- 
buking as occasion demands. But this will be well 
borne where there is genuine love in the heart. 
Bishop Wiberforce says, 

" The loving soul will see what his brother needs, and be 
able to supply it ; for love is quick and true in applying 
remedies, and has that master power which must dwell in 
every healer, that it draws the sufferer to itself, instead of 
driving him away. There is a tenderness in love which 
makes its touch so light that even the most deeply wounded 
will bear its handling."* 

The most successful Missionaries have been distin- 
guished for their love of the people among whom they 
laboured. The biographer of Swartz says, 

" Among the qualities which tended materially to accredit 
and recommend him as a Missionary, was that sweetness of 
disposition, and that cordiality and kindness of address, 
which, springing £ out of a pure heart, and of a good 
conscience, and of faith unfeigned,' shed an aspect of 
benignity and cheerfulness over his countenance, and added 
a charm to his very appearance, and persuasion to his lips. 
He was at peace with God, and his heart was habitually 
animated by that love to Him, which irresistibly expanded 
in love to his brethren also." 

Anderson of Madras wrote, " I love these poor 
Hindus the longer I live among them, and the more I 
know about them." Referring to some of his pupils, 
he said, " The innocent, simple-hearted creatures have 
eyes that would light a candle." Affectionate love 
was a marked feature in Ragland's character. When 
one of the monthly Catechists from the south fell sick, 
Mr. Ragland gave up to him his own bed. 

The Native Christians remark that a change some- 
times takes place in European Missionaries as they get 
" acclimated." At first they seem all love, inclined to 
shake hands even with a cooly; by degrees they be- 
come reserved and stand upon their dignity. Converts 
* "Addresses to Candidates," p. 52. 



20 



PERSONAL EELIGION AND HABITS. 



were perhaps expected to be angelic beings. Undue 
expectations not being realized, a reyulsion of feeling 
took place. Europeans in India are often hasty. 
Arthur observes, 

" One of the first things a Hindu does when introduced to 
an Englishman, is to scan him thoroughly, mainly with a view 
of deciding in his own mind whether or not he is Kopishtanu, 
4 a man of anger.' For, by some means or other, they have 
got the impression that a white face, though a very respect- 
able thing in India, is not in itself an absolute guarantee 
against infirmities of temper."* 

The climate is said to try the nerves, and render 
Europeans fretful and impatient. This is at least a 
very convenient excuse. One cause probably is that 
at home Europeans mingle more with their equals, 
and are obliged to discipline their tempers ; in India 
they are thrown among persons considered their in- 
feriors, and they give way without restraint. Servants 
are the parties who suffer chiefly from the want of 
temper on the part of Europeans. Missionaries are 
not exempt from this failing. The following extract 
will show how it may be best overcome. Colonel 
Browne writes, 

;< I had arranged on Mr. Kagland's leaving Madras to take 
his head servant into my own employ ; and wishing for 
information as to the rates which the man had been in the 
habit of charging for house supplies, I begged Mr. Bagland 
to leave me his account book. He hesitated for a little, but 
at length gave me the book, saying, while a deep blush 
overspread his countenance, £ I am almost ashamed to let you 
have it, but you must not mind what you will see in it ; it is 
my infirmity.' I had seldom looked on such accounts, so 
methodically arranged, so punctually entered, and exhibiting 
so clearly every item of each day's expenditure, and at the 
head of each page was a text of Scripture, 4 Masters, give 
unto your servants that which is just and equal ; knowing 
that ye also have a Master in heaven.' £ Be ye angry, and 

* c< Mission to Mysore," p. 86. 



LOVE TO MAX. 



21 



sin not ; let not the sun go down upon your wrath ;' and 
others of similar import. It was to this that he had referred ; 
not indeed in any way ashamed that I should know of his 
infirmity, but only, as I at once understood, fearing to exalt 
himself in my estimation by his manner of meeting it. This 
infirmity, as I never knew till after his decease, was hastiness 
of temper. Intimate as I had been with him for years, and 
constantly associated with him in committee, where unavoid- 
ably many things occur very trying to the temper, I had 
never once observed even a momentary failure. I had, it 
may be, occasionally noticed a slightly heightened colour, a 
very transient shadow of a feeling of vexation or disappoint- 
ment; but on no single occasion do I remember that any 
such feeling ever found expression in word or gesture. And 
in this, as I have deeply felt, lay the key of his life, the holy 
life of which every one who has ever seen him felt the reality 
and the power. He lived on the word of God and on 
prayer. ... It was in the word and in prayer that he found 
strength so wonderfully to master his infirmity."* 

In his intercourse with the people, let a Missionary 
guard most carefully against any outburst of temper. 
It will rob him of half his usefulness, even although 
he may be esteemed for several eminent qualities. If 
reviled, let him imitate his Master, who reviled not 
again. Satirical remarks and ridicule are also to be 
avoided. Many of the natives of India, especially 
Muhanimadans, cannot bear even the mild banter, 
familiarly termed chaffing, A military officer told the 
compiler that his servant, a stalwart Affghan, brought a 
stick to his master, and told him to beat him if he liked, 
but begged not to be ridiculed. 

There are some men who have much real kindness, 
but whose manners are apparently rude. As most 
people who come in contact with them see only the 
surface, they carry away an unfavourable impression. 
This should be guarded against. 

It is true as Wynne says, " There is no use in trying 
to put on an appearance of love when the thing itself 

* " Memoir," p. 139. See also pp. 136-8. 



22 



PERSONAL EELIGION AND HABITS. 



is absent. You cannot have a really loving manner 
unless you have a loving heart. All attempts at 
imitating love are disgusting." The missionary must 
aim at having the reality. What is termed an 
c; amiable disposition " is, no doubt, a valuable natural 
gift. Even this can be greatly cultivated ; but much 
more is meant, the love which is shed abroad in the 
heart through the Holy Spirit. 

The following remarks on the acquisition of a loving 
spirit are abridged from Wynne : — 

" We must beseech our God to increase in us more and more 
warm, loving feelings towards our fellow-creatures, to give us 
6 a heart at leisure from itself, to soothe and sympathise.' Fix 
the mind steadily upon eternity, and try to realize the 
thought of seeing those with whom we have to do, either on 
the right or left side of the great throne. Meditate much 
upon our Saviour's example in this respect. Does not the 
love of Christ constrain you? St. Paul's expressions of 
ardent love for his people are also valuable as stimulants to 
our nagging love. 

" But lovingness of character has to be cultivated, not only 
by such inward considerations, but also by the diligent daily 
practice of acts of love. A ready giving up of our own 
wishes to others ; a thoughtful consideration for their feelings ; 
a cheerful denying of ourselves in order to do them service ; 
a putting out of sight the subjects which are occupying our 
own thoughts, in order to throw ourselves thoroughly into 
their joys and sorrows — all this, repeated in a hundred little 
every-day incidents with all kinds and degrees of people, 
strengthens wonderfully the active habit of love, and 4 ener- 
gises ' our emotions into a living principle of conduct."* 

Persevering Energy.— There can be no question that 
the climate of India disposes to indolence ; but the more 
one gives way to it, the more does the least exertion 
become a burden. Obsta principiis. Be suspicious of 
easy chairs and couches. 

There are some men who do fourfold the amount of 

* " The Model Parish/ 5 See Chap. II. Also " Dubois," Chaps. III.-V . 



PEBSEVERIXG ENERGY. 



23 



work got through by others, apparently endowed with 
equal talents and equally healthy. The following re- 
marks by Sir T. F. Buxton have been often quoted, but 
as they should indelibly be impressed on the mind of a 
young Missionary, they are given again : — ■ 

" The longer I live, the more I am certain that the great 
difference between men, between the feeble and the powerful, 
the great and the insignificant, is energy — invincible 
determination — a purpose once fixed, and then death or 
victory. That quality will do anything that can be done in 
this world ; — and no talents, no circumstances, no opportunities, 
will make a two-legged creature a man without it" 

A judicious arrangement of time is of great conse- 
quence. Shakespeare says that a man doubtful which of 
two things he should first begin, does neither. Sir Walter 
Scott, writing to a young friend not remarkable for 
industry, warned him to beware of what the women 
expressively call daivdling, and to arrange his time as 
regularly as a Dutch clock, with the hours, half-hours, 
and quarters all marked. Plan so that the studies 
requiring most mental effort may be pursued when the 
mind is fresh. The least fatiguing subjects can be 
taken up after meals or in the evening. Remember 
that the mind is recruited by variety as well as by 
rest. 

Few men went through more work than John 
Wesley, although it is noticed that he never was in a 
hurry. His biographer explains it. After describing 
the work of a day, it is remarked : — 

" We have given this account at large, as a specimen of 
his exactness in redeeming the time. Those who have not 
been intimately acquainted with Mr. Wesley will be 
surprised at our declaring, what we are persuaded is the 
truth, that it would be difficult to fix upon a single year in 
the fifty-three which followed, that was not divided with as 
much exactness. The employment might vary, but not the 
exact attention to the filling up of every hour." 

Dr. Carey was another example of the same kind. 



24 



PERSONAL RELIGION AND HABITS. 



The historian of the Serainpore Mission, who knew him 
well, says, 

" These Herculean labours he was enabled to accomplish 
without any strain on his constitution, simply by that 
methodical distribution of his time to which he rigidly 
adhered through life. His relaxation consisted in turning 
from one pursuit to another. He was in the habit of remark- 
ing that more time was lost by desultory and listless appli- 
cation than even from external interruptions. He made it a 
rule, therefore, to enter at once with promptitude on the 
object before him, and to allow nothing to divert his thoughts 
from it during the time allotted to its performance." — 
Vol. II. p. 288. 

" He was a strict economist of time, and the maxim on 
which he acted was to take care of minutes, and leave the 
hours to take care of themselves. He never lost a minute 
when he could help it ; and he thus read through every 
volume of the £ Universal History ' during his periodical 
journeys to Calcutta on his College duties." — P. 478. 

"A place for everything, and everything in Us place" 
is a maxim which should be borne in mind. Todd, 
referring to Jeremiah Evarts, a distinguished worker, 

says, 

c< Though his papers filled many shelves when closely tied 
up, there was not a paper among all his letters, correspond- 
ence, editorial matter, and the like, which was not labelled 
and in its place, and upon which he could not lay his hand in 
a moment. I never knew him search for a paper ; it was 
always in its place." 

It should be observed that Wesley and Carey did not 
suffer from their gigantic efforts. Dr. Anderson of the 
American Board, after alluding to a fine example of 
industry, says that few men die of steady labour. 
Spasmodic exertions are a more frequent cause of 
injury. 

Carey's habits were not acquired without severe 
discipline. He writes, " I have for years been obliged 
to drag myself on, to subject myself to rules, to impose 



HUMILITY. 



25 



the day's work upon myself, to stir myself up to my 
work ; perhaps sometimes several times in an hour, 
and, after all, to sit down in confusion at my indolence 
and inertness in all to which I set my hand." He used 
to say, " I think no man living ever felt inertia to so 
great a degree as I do." At last, however, he could 
speak as follows, to his nej3hew : — 

"Eustace, if, after my removal, any one should think it 
worth while to write my life, I will give you a criterion by 
which you may judge of its correctness. If he gives me 
credit for being a plodder, he will describe me justly. Any- 
thing beyond this will be too much. I can plod, I can 
persevere in any definite pursuit. To this I owe every- 
thing." 

Humility. — Bridges says, " there is weighty truth in 
the remark, that spiritual pride is 6 the sin of young 
Ministers! " The Be v. J. S. Wardlaw, a Missionary o 
considerable experience, places " self-importance " among 
the first moral and spiritual dangers to which a young 
Missionary is exposed. "The Missionary's position — 
the power, influence, and general standing he enjoys 
— lead to this ; this is at least their natural tendency. " 

Even after partaking of the supper, there was a 
strife among our Lord's disciples which of them should 
be accounted the greatest. The same spirit has ever 
since manifested itself in the history of the Church. 
Ziegenbalg, when applying to Europe for help, wrote, 

" These students must be men truly fearing God, and hating 
covetousness ; disengaged from all earthly ties of self-seeldng, 
and from the inveterate ecclesiastical itch of riding over God's 
inheritance ; for if the ministers of the gospel are otherwise 
minded, all their learning will have no other effect than to 
persuade Christians to turn heathens, and confirm heathens 
in their infidelity." 

Judson felt similarly. He says, 

" In encouraging young men to come out as Missionaries, 
do use the greatest caution. One wrong-headed, conscien- 
tiously-obstinate man would ruin us. Humble, quiet, 

C 



26 



PERSONAL RELIGION AND HABITS. 



persevering men ; men of sound, sterling talents, of decent 
accomplishments, and some natural aptitude to acquire a 
language ; men of an amiable, yielding temper, willing to take 
the lowest place, to be the least of all, and the servants of all ; 
men who enjoy much closet religion, who live near to God, 
and are willing to suffer all things for Christ's sake, without 
being proud of it : — these are the men we need." 

The spirit manifested by the late Dr. Milne, Mis- 
sionary to China, is the one which ought to be 

cherished : — 

" When Mr. Milne made his appearance before the 
reporting Committee, his rough exterior and unpromising 
manners made them doubt his qualifications for being a 
Missionary ; and one of the members suggested that the best 
plan would be to recommend him as a servant to a Mission, 
if he were willing to go out in that capacity. When asked 
if he would consent to the proposal, he replied without 
hesitation, and with the most significant and animated ex- 
pression of countenance, £ Yes, sir, most certainly ; I am 
willing to be anything, so that I am in the work — to be a 
hewer of wood and drawer of water is too great an honour for 
me, when the Lord's house is building* " 

Instead of displaying a most unworthy jealousy at 
the superior talents or usefulness of a Missionary 
brother, let the feeling be rather one of gratitude to 
God for conferring such gifts for the advancement of 
His own cause. 

" The proud," says Evans, " shall miss of the aim 
they have so much at heart, self-exaltation; but the 
humble are in the way to the truest glory, while they 
seem to fly from it : 6 Whosoever shall exalt himself 
shall be abased ; and he that shall humble himself 
shall be exalted.' " 

Judgment. — A Missionary, with many advantages for 
forming an opinion, said to the compiler that he was 
almost inclined to put good common sense even before 
piety, as a qualification for Mission work. It is certain 
that without it a Missionary may commit such mistakes 



PRAYERFULNESS. 



27 



as to destroy his usefulness. When he is also " con- 
scientiously obstinate," the mischief he may occasion in a 
Mission is not small. If a Missionary finds that he is 
often in a minority of one among his brethren, instead 
of wasting valuable time, and perhaps exciting un- 
pleasant feeling by absurd opposition, let him distrust 
his own judgment, and be more earnest than ever in 
seeking wisdom from Him "that giveth to all men 
liberally, and upbraideth not." 

Prayerfulness. — This must crown the whole. There 
is a danger in depending even on the best instrumen- 
talities. Isaac Taylor says, " The kind-hearted schemer, 
fertile in petty devices for beguiling mankind into 
virtue, and rich in petty ingenuities — always well- 
intended, and seldom well-imagined — verily believes 
that his machineries of instruction or reform require 
only to be put fairly in play, and they will bring 
heaven upon earth."* The Missionary will soon find 
by sad experience, that " Old Adam is too hard for 
young Melancthon." " The strength of the Missionary 
lies in securing the fulfilment of the great promise, 6 Lo, 
I am with you alway.' Christ's gracious presence, gained 
by believing prayer, is his sunshine and his joy." 

The last words of the venerable Eliot were " Pray, 
pray, pray !" Ziegenbalg and Plutscho wrote, " We 
went always to our dear Father in heaven, and laid 
everything before Him in prayer, and we were heard 
and supported by Him both in advice and in deed."t 

It is recorded of Swartz and his fellow-labourers. 
" Whenever the Missionaries proceeded on a journey, or 
returned from one, when they arrived at another Mis- 
sionary station, or departed from it, their first and last 
employment was to bend their knees in prayer to 
Almighty God with all their brethren." It is said of 
Eagland, "He was emphatically a man instant in 

* "Natural History of Enthusiasm," p. 181. 
t " Tranquebar Mission/' p. 24. 

c 2 



28 



PERSONAL RELIGION AND HABITS. 



prayer, simple, childlike, confiding prayer, prayer in 
every place, and at every time, and for everything." 
Bishop Wilberforce says, 

" Before all ministerial exertions, before study, before 
preaching, before visiting the sick, pray evermore : never 
dare to approach these holy things, but with a soul which 
has been just before calmed, cleansed, elevated, and strength- 
ened by communion with God. And then, in your work, as 
well as before it, pray. Shoot up from the midst of the 
busiest employments, these arrows of the Lord's deliverance ; 
yea, and follow your work with prayer; let secret prayer 
harrow in the seed of God's Word whensoever you have sown 
it, whether broadcast in preaching, or by dropping its living 
truth into separate souls. And then set apart some special 
times for more special prayer; your birthday, your ordina- 
tion-day, your days of thanksgiving for great mercies, your 
anniversaries of sadness, may all afford you such opportunities ; 
and as you thus resolutely practise it, you will gain the true 
power of prayer. Only let no difficulty daunt you ; resolve to 
overcome, and you will succeed. Difficulties in prayer are a 
mark of the need of practice, and it is by God's blessing 
upon resolute practice that they must be overcome. If at 
your hour of prayer you feel disinclined to devotion, conquer 
that disinclination, not by reasoning with yourself, but by 
beginning to pray. Henry Martyn records that his heart was 
often warmed in its utmost coldness, by his beginning to 
intercede for those whom he loved. If, when you are rising 
from your knees, you look sadly back on wandering thoughts, 
or desires which have been beaten down to the earth, and 
upon scattered imaginations, instead of yielding in the 
conflict, kneel down and pray again your unprayed prayer, 
with, a more earnest effort to lay all your wants, and above all 
your want of the spirit of prayer, before your God. It is not 
written in vain, as the one law of our success here, ' continuing 
instant in prayer.' "* 

Few Missionaries have been more useful than Ko- 
Thah-byu, the " Karen Apostle." His biographer 
remarks : — 

" Should tho inquiry still be urged, how is it that a man of 

* "Ordination Addresses" pp. 165, 166. 



HEALTH. — SEASON FOR LANDING. 



29 



such inferior powers should prove himself such as Boanerges 
as a preacher of the gospel ? I answer, he was a man of 
prayer. His habitual feeling seemed to be, c except Thou go 
with me, send me not up hence :' of myself I am nothing, 
and can do nothing, but 4 in the name of the Lord I can do 
all things.' It was this feeling of self-distrust that drew him 
to the mercy-seat, and kept him there. I have heard it said 
of him that he has occasionally spent whole nights in prayer 
to God. Is it, then, a matter of wonder that such a man 
should be honoured of his God ? That he should have souls 
given him for his hire? That he should preach with the 
demonstration of the Spirit and with power ? ' Them that 
honour Me I will honour.' A man may have the talents and 
eloquence of an angel; but if they are not sanctified by 
prayer, the essential element of power as a preacher will be 
wanting, and the word of the Lord will not prove a fire and 
a hammer to do execution in his hands."* 



III. HEALTH. 

Importance. — Health demands attention everywhere; 
but its preservation in India is of special consequence. 
The climate is depressing, and when even slight bodily 
ailment is superadded, a person is rendered almost use- 
less. The bracing atmosphere of England often speedily 
restores health after it has been impaired ; but recovery 
in India is slow, frequently necessitating a visit to the 
Hills, or a voyage home. Besides, the mortality among 
Europeans in India is twice or thrice as great as in 
Britain. It has, however, been satisfactorily proved 
that the increased death-ratio has arisen chiefly from 
disregard of sanitary laws. In several cases Mission- 
aries have been spared to labour upwards of forty years 
in India, enjoying excellent health. During the first 
year the utmost care should be taken. 

Season for Landing. — The frightful mortality among 



* " The Karen Apostle," p. 70. 



30 



HEALTH. 



European troops in the East some years ago, was due 
partly to their being despatched without the slightest 
reference to the time of their arrival All Mission 
Secretaries should make careful inquiries on this point. 
From mere thoughtlessness, a young Missionary may 
require to land at Madras when the scorching winds of 
the Carnatic are setting in ; or to disembark at Calcutta 
when the whole of Bengal is a steaming swamp. The 
beginning of November is a good time to arrive. 

Caution about Medicine. — Some persons injure their 
constitution by taking medicine for trifling illnesses. 
Many lives are lost by the use of saline purgatives 
during seasons of cholera. The Hindus, indeed, take 
medicine when in perfect health to prevent sickness ! 
Nature herself is the best physician. She alone, with 
a little rest and proper attention to diet, will in most 
cases of slight disorder restore health. 

Prevention better than Cure. — During the last thirty 
years the death-rate among European troops in India 
has diminished about one-half. This improvement is 
mainly due to more attention to sanitary measures. A 
few directions may be given under different heads. 

House. — In most cases a Missionary will find a house 
already provided. If he require to build, the advice of 
competent friends on the spot should be sought. 

Site. — Several circumstances require to be taken into 
account. A house within a town will be most accessible 
and best known. Unless, however, the compound be 
of some size, the health may be so affected as more 
than counterbalance the advantage. Frequently a 
suitable site can be obtained on the outskirts of the 
town. The distance should be as near as health will 
permit. Where the Mission house is perhaps two miles 
off, the influence of the Missionary is considerably 
diminished. 

An elevated and dry soil should be selected. The 
most healthy sites are those which from the natural 



HOUSE. 



31 



fall, or from the quality of the soil, do not retain mois- 
ture. Even where the surface may appear parched up 
and destitute of vegetation, if it be moist underneath, 
the locality is to be avoided. Before fixing upon any 
spot, it is desirable to see it in or immediately after the 
rains, when the defects as regards natural drainage, &c, 
can be readily ascertained. 

Marshy grounds, and such as are elevated immediately 
above marshes, and grounds which are exposed to winds 
and currents passing over marshes, should be shunned. 
A house should not be close to a tank. As the water 
dries up in the hot season, a sheet of mud is exposed. 
Natives who come to tanks to bathe cover the banks 
with filth. 

Trees afford a grateful shade, and are pleasing to the 
eye. It is said that a belt of trees has a protective in- 
fluence against malaria. But trees should not be allowed 
to intercept the prevailing breeze ; they should not be 
placed in immediate proximity to, or allowed to over- 
hang inhabited dwellings, and their spreading boughs 
should be trimmed to within seven or eight feet of the 
ground. 

" Brushwood is almost always bad, and should be re- 
moved. Mudar grass, gigantic convolvulaceae, with 
their sickly odour, the prickly pear, or any species of 
cactus should be rooted up. Their presence are fre- 
quently signs of undrained ground ; their decay retains 
malaria v and pollutes the atmosphere, and they are the 
abode of numerous insects and reptiles, which live, die. 
and decay amongst their stems."* 

Sir John Lawrence, in his evidence before the Sani- 
tary Commission, referred to a matter of importance. 
" In India one great point upon which good health 
depends is the water ; our people very seldom look to 
the water, but the natives always look to the water in 
choosing a locality." The natives are excellent judges 
of water. Consult them about the quality. 

* Moore's " Health in the Tropics." 



32 



HEALTH. 



Plan. — It has happened not unfrequently that a 
young Missionary, new to the country and totally igno- 
rant of building, has had to erect a house for himself. 
Thus great unnecessary expense has been occasioned, 
and curious specimens of architecture haye been the 
result. If only the builder of the house suffered incon- 
yenience, the matter would be comparatively trifling, 
and his tastes might be consulted. It is a matter, how- 
ever, which concerns every future occupant. To provide 
against this, the American Madura Mission, one of the 
best organised in India, has a Building Committee. 
After considerable inquiry, a standard plan has been 
prepared, following which, with the advice of the com- 
mittee, many mistakes are avoided. 

Different parts of India require different styles of 
buildings. Suitable plans should be prepared for each. 
A house should front the prevailing breeze. During 
the hot weather, a building in which the air is motion- 
less is oppressive both by day and night. The sun 
should also be taken into account. The direct rays 
should not fall on the main wall. 

The floor should be well raised, to be free from damp. 
In districts at all subject to fever, upper-roomed houses 
are desirable. The upper rooms are freer from malaria 
and cooler at night ; the lower rooms are cooler by day. 
As absence of sunlight is injurious to health, the eaves 
ought not to be too low. The constant glare of white- 
wash is painful to the eye. This may be obviated by 
colouring the inner walls with a slightly amber or blue 
tint. Overcrowding is very prejudicial to health. The 
Indian Sanitary Commission recommend that each man 
in barracks should have 100 superficial feet and 1500 
cubic feet. 

Stables, &c, should be placed in such a position that 
the prevailing breeze cannot pass from them towards 
the house. 

While all display should be most carefully avoided, 
it is the wisest economy to provide good Mission houses. 



DKESS. 



as 



The fact that it cost 100Z. to land a European soldier 
in India, had some weight in promoting hygienic im- 
provements. Before a married European Missionary 
will have thoroughly mastered the language, the Society 
which sent him out will have incurred an outlay of 
about 1000Z. He is therefore a valuable article, worthy 
of some care. 

Dress. — This should be loose and light. Linen does 
not answer in the tropics. It is too easily affected by 
change of temperature, and after perspiration becomes 
like so much lead. Cotton from its slowness in con- 
ducting heat, does admirably. In the hot season the 
temperature in the open air often exceeds that of the 
body's surface. Cotton, then, is cooler than linen, as a 
slower conductor of the excess of external heat to our 
bodies. On the other hand, when the atmospheric tem- 
perature suddenly falls below that of the body, cotton 
causes the heat to be abstracted more slowly. Further, 
cotton absorbs perspiration with greater facility than 
linen, and will maintain an equable warmth under a 
breeze when a dangerous shiver would be induced by 
wearing linen. 

Woollen and cotton dresses are actually cooler in high 
temperatures than linen, as may be readily proved by 
placing two beds in the same room when the thermo- 
meter stands at 90° and covering one with a pair of 
blankets, the other with a pair of linen sheets. On 
removing both coverings in the evening, the bed on 
which the blankets were placed will be found cool ; the 
other warm. This arises from the woollen covering 
being a non-conductor, while the linen transmits the 
heat. 

At certain seasons, or in particular places where the 
thermometer often takes a wide range in a very short 
time, flannel is a safer covering than cotton, and is 
adopted by many experienced Europeans. Sir George 
Balingall mentions that, when in India, he had a striking 
proof of the utility of flannel in checking the progress 



34 



HEALTH. 



of an aggravated form of dysentery. Common English 
flannel is too thick and irritating for India. Merino 
hosiery, of a texture proportioned to the season, can be 
worn. A thin cotton or silk shirt may be worn, if 
necessary, under the flannel. 

The natives of India, in general, guard cautiously two 
yital parts of the body, — the ample turban protecting 
the head from the direct rays of a powerful sun, and 
numerous folds of cloth round the waist preserving the 
viscera of the abdomen from the deleterious impressions 
of cold. The European should copy this attention. 

The temples and nape of the neck are the most deli- 
cate parts of the head. English black hats are about 
the worst that can be worn. The use of them, often in 
spite of advice, has obliged many a European to leave 
the country from sunstroke. A pith hat, with a neck- 
cape, is the best for the hot part of the day. Moore 
condemns holes all round the head, as the hot air rushes 
in, tending to induce rapid evaporation from the scalp. 
He recommends a small ventilating apparatus at the 
summit, and small corresponding eyelets below. The 
rim should be curved, to prevent the slanting beams of 
the morning and evening sun striking the head. A 
covering of white cloth is a further protection against 
heat. 

A double flannel belt eight inches wide, worn round 
the abdomen, is useful in the cold season and when 
epidemics prevail. It is specially valuable at night, or 
during exposure to blasts of cold wind. 

Food. — There are no points of hygiene to which the 
attention of a new-comer should be more particularly 
directed than to moderation and simplicity in his diet. 
A tendency to general or local plethora characterises 
the European and his diseases for some years at least 
after his arrival between the tropics ; and hence nature 
endeavours to guard against the evil by diminishing 
the relish for food. The new-comer, therefore, should 
avoid the dangerous stimulants of wine and beer. 



FOOD. 



35 



One object of food is to keep the body warm. It 
must be evident that the consumption of carbon for 
this purpose is much less in a tropical than in a 
. temperate climate. This is especially the case during 
the hot season. If oily or fatty substances are then 
used largely, it is no wonder that disease should be the 
result. 

Europeans in general eat too much and drink too 
much ; they get sick, and the climate is blamed. It is 
better to increase the number of meals and make each 
light ; but many Europeans eat often and each meal is 
heavy. An excess of animal food is especially injurious. 
Pork is to be entirely avoided. The very sight will be 
an abomination to any one who knows how pigs feed in 
India. Prawns are indigestible. Tank fish are often 
bad. Some experienced medical men recommend that 
only one kind of animal food should be used at a meal. 
Eice and curry, an excellent article of diet, should not 
be taken after a large quantity of animal food. 

A vegetable diet is, generally speaking, better adapted 
to a tropical climate than animal food, especially in 
the case of the unseasoned European ; not that it is 
quicker or easier of digestion, for it is slower, but it 
excites less commotion in the system during the diges- 
tive process, and is not apt to induce plethora afterwards. 
The chapatis, or thin unleavened cakes of Northern 
India, are nutritious and digestible when eaten fresh and 
hot. When cold and tough, they are unwholesome. 

A good cook should be engaged. Badly prepared 
food injures the system, inducing weakness and disease. 

The meals should be taken regularly and deliberately. 
Take tea or coffee and toast in the early morning before 
going abroad. The European who consults his health 
in the East will beware of late and heavy dinners. The 
principal meal should be taken about two or three in 
the afternoon. Tea at seven o'clock will then be found 
a grateful refreshment, and a good night's rest may be 
expected. 



36 



HEALTH. 



Fruits. — The new-comer should be sparing in the 
use of fruit and discriminating in his choice. What- 
ever is used should be well-ripened on the tree, but not 
over-ripe. The plantain, orange, and shaddock are 
generally grateful and wholesome. Pine-apples, and 
especially green cucumbers, are not safe. Particular 
kinds of fruit have peculiar effects on certain con- 
stitutions. Each person should ascertain cautiously 
which agree with him. Only one kind should be taken 
at once. The forenoon is the best time for eating fruit. 
What may then be taken with impunity, may bring 
on an attack of cholera after a late dinner. 

Drink. — The great physiological rule for preserving 
health in hot climates is to keep the lody cool. Common 
sense points out the propriety of avoiding heating 
drinks, for the same reason that leads us instinctively 
to guard against a high external temperature. During 
the first two years of residence at least, the nearer we 
approach to a perfectly aqueous regimen in drink, so 
much the better chance have we of avoiding sickness ; 
and the more slowly and gradually w r e deviate from 
this afterwards, so much the more retentive will we be 
of that invaluable blessing, health. Such is the opinion 
of Dr. James Johnson, confirmed by Sir Ranald Martin, 
the most eminent authorities on the subject. The 
evidence before the late Indian Sanitary Commission 
also proved that the freshly-arrived European does best 
to confine himself to pure cold water. 

Without denying that there is the highest sanction 
for the moderate use of fermented liquors, it seems ex- 
pedient that Missionaries in India should refrain from 
them as far as possible. The people are prone to run 
from one extreme to another. Spirits threaten to be 
as destructive among the Hindus, as " fire-water " 
among the American Indians. The Friend of India 
shows that during the last fifteen years the excise 
revenue has increased a hundred per cent. " All over 
India during the most enlightened period of our rule, 



DRINK. 



37 



the number of drunkards and drug consumers has in- 
creased by one-half, and those who drank and poisoned 
themselves before have largely increased their con- 
sumption." An intelligent native writer says, " Can 
it be that our country is only to part with its idolatry 
for drunkenness ?" The Khair-Khwah I Hind ob- 
serves, " It cannot but be a cause of much grief to all 
truly Christian men that this evil habit is spreading 
like a contagious disease among the Native Christians. 
So far has it already spread that many Hindus and 
Muhammadans regard it as almost an inevitable result 
of becoming Christians. It thus becomes a stumbling- 
block to many of them." The following sad case came 
under the compiler's own observation. The son of a 
highly respectable Native Chief in Ceylon, after re- 
ceiving an English education, expressed a wish to be 
baptized. The lather, about seventy years of age, said 
he had no objection, provided his son did not become a 
drunkard. But the young man, besides acquiring the 
habit of using intoxicating liquors himself, induced his 
father to join him. Drunkenness soon carried off the 
old man, while the son was tempted to a crime which 
led to several years' confinement in jail. 

Some valuable Mission Agents have been ruined by 
strong drink. Unquestionably the temperate use of 
wine and beer by European Missionaries, in some cases 
prompted such to enter upon a course which proved 
fatal in the end. It is admitted that under certain 
circumstances the occasional use of wine and beer may 
be advantageous to a European, especially after long 
residence. But the reason of this should be explained 
to Mission Agents. It is an excellent practice to 
invite Native Ministers occasionally to dine with the 
European Missionary ; but wine or beer should not 
be offered to them. On the contrary, it should be 
shown why they should abstain. The Khair-Khwah 
I Hind has the following just remarks : — 

" We cannot conceive why people, after becoming Chris- 



38 



HEALTH. 



tians, should think it necessary to commence the habit of 
drinking. It is certain that there can be no real necessity 
for it in their case • for previous to their receiving Chris- 
tianity they had no need of it, and why afterwards ? Have 
they, by becoming Christians, contracted such an amount of 
bodily weakness as to render stimulating drinks necessary ? 
Or do they think it an essential part of the Christian religion, 
so that they cannot be perfect without it ? . . . . Why do 
Europeans whose example is worthy of imitation drink at 
all ? Generally because of weakness induced by the effects 
of the climate. This is not the case with our Native 
Christians ; and therefore it is no reason for them to follow 
the example of Europeans. And on what occasions do our 
Native Christians usually indulge this habit ? Is it when 
sickness comes upon them ? No, it is generally when they 
come together on occasion of a wedding or a holiday. Some 
seem to think that they cannot enjoy themselves without 
drinking. Others follow the very questionable custom of 
Europeans in drinking each other's health on such occasions, 
as if their health and prosperity depended upon it." 

All parts of the Mission field are not equally bad. 
In general, persons who profess to have made the 
highest advance in " European civilisation " are the 
worst. 

Care should be taken to obtain good water for 
drinking purposes. Dr. Letheby, Health Officer to the 
city of London, is disposed to think that impure water 
is before impure air as one of the most powerful causes 
of disease. It is supposed, with good reason, that the 
hill diarrhoea of India is frequently caused by water 
loaded with rotten vegetable matter. " Mr. Hare has 
often prevented patients from drinking any but rain 
water, collected in a tub by stretching a sheet on four 
poles, and always with the result of stopping the 
diarrhoea."* Where water is bad, rain from the roof 
may be stored in a cistern. But this is seldom 
necessary. 

The water of most tanks is filled with animalcules, 

* " Keport of the Sanitary Commissioners," p, 242. 



EXERCISE. 



39 



and is not fit for use till it is boiled or otherwise 
purified. Muddy water may be rendered transparent 
by a small quantity of alum, or by the clearing nut 
used by the natives. Drinking water may be filtered 
through earthen pots, packed with coarse charcoal 
powder, held down by a layer of sand. This, however, 
will not remove the malarious impurities which cause 
fever. Boiling is necessary for that purpose. Perhaps 
the safest way of using bad water is for tea. When 
fatigued, tea is the most refreshing beverage that can 
be taken. Water may be rendered tolerably cool by 
placing it in a porous vessel in the shade in a draught. 
By means of saltpetre, the temperature may be reduced 
still further. Ice is now procurable at some stations. 
It is very refreshing and acts as a tonic. 

Liquids have a tendency to increase perspiration. 
The thirst is only temporarily allayed; for as fast as 
they are drunk, so fast a nearly equal quantity of fluid 
exudes. Hence, a mouthful of cold water now and then 
will moderate thirst almost as effectually as an equal 
number of tumblers. The less one can drink between 
meals the better, and the less, when accustomed to it, 
is suffered from thirst. 

Exercise. — Many of the Missionaries who have lived 
longest and done most work in India attribute their 
good health, under God, in a great measure to regular 
exercise. It is more necessary here than in England, 
though from the diminished vital energy, it should in 
general not be of a violent character. Exercise should 
be taken in the cool of the day, before sunrise and 
about sunset. The morning is greatly to be preferred, 
as the air is then fresh and the ground cool from 
the dew; whereas in the evening both are often too 
much heated to refresh one. In order, therefore, to 
preserve your health and keep yourself active for im- 
portant work, you should always be out at daybreak, 
and home again, if possible, before the sun has been 
long up. The degree and description of exercise to be 



40 HEALTH. 

taken must be regulated by every individual's constitu- 
tion. In general the best exercise is riding, next to it 
is walking. It is well to alternate these, taking one in 
the morning, the other in the evening. Commence and 
close the exercise with gentleness. Take exercise, as 
far as may be, with some object of interest in view. 
Native Christians or schools may be visited ; addresses 
may be given in villages. 

A drive in a carriage is most suitable for ladies who 
are not strong. Gentle pressure and friction over the 
surface of the body, but particularly over the limbs, 
invigorate the circulation after fatigue as well as after 
long inaction. During the rainy season the swing- 
may be practised within doors, when the weather does 
not admit of a drive. In chronic disorders of the 
viscera, it is grateful and salutary. 

Never allow mere languor to prevent the usual 
exercise. Inactivity steals imperceptibly upon a person, 
but it often arises from the peculiar nature of the 
climate, and not from over-fatigue. Instead of giving 
way to it and becoming indolent, rouse yourself to active 
effort. 

Occupation of an interesting character is a great 
preservative against disease. The inactive life generally 
led by European ladies in India, is one cause w r hy 
their health suffers. If they engaged in efforts for the 
enlightenment of their Hindu sisters — comely though 
the sun hath looked upon them— they would both do 
good and get good in every respect. 

Exposure to the Sun. — With regard to this, there is 
considerable difference of opinion. Some go to one 
extreme, some to another. Much depends on the 
constitution, according to the homely proverb, "one 
man's meat is another man's poison." It is well for the 
new-comer to be cautious. Sunstroke or violent attacks 
of illness have often been the result of rash exposure. 
The stranger does not feel the heat much at first, and 
is apt to regard old Indians as effeminate. Advice is 



EXPOSURE TO THE SUN. 



41 



sometimes not listened to, till experience has been 
bought at a dear rate. The sun is a treacherous foe, 
occasionally smiting a man in a course which he 
seemed to have often followed before with impunity. 
Sunstroke is not unfrequent in those calm sultry days 
when the sun is obscured by a film of clouds. 

Always wear a pith hat when obliged to go out 
during the heat of the day. Use also an umbrella, 
covered with white cloth. The heat from the ground 
is often greater than the direct rays of the sun. The 
eyes are apt to be affected. Wire-gauze goggles, with 
large green or blue glasses in the centre, are the best 
guard against glare. Take care that the horizontal 
rays of the sun do not fall on the temples or neck. 

Keep as much at home during the heat of the day 
as is compatible with your duties, When required to 
proceed any distance, go in a covered vehicle. Hough 
remarks, " To walk a mile in a tropical sun, with the 
heat reflected upon you from the ground, and burning 
your feet, as well as scorching you from above, will 
generally exhaust the power of the body, and conse- 
quently depress the energies of the mind to such a 
degree as to render you incapable of attending to the 
duty you went to perform." 

To stand inactive in the sun is much more injurious 
than to move about with the mind engaged. Proper 
food is a great preservative. A Missionary in Travan- 
core, when visiting village congregations on Sunday, 
spent the whole day out, either with cold provisions, 
or rice and curry badly prepared. In the evening he 
often returned with a severe headache and quite ex- 
hausted. Afterwards he adopted the plan of sending 
out a servant on Saturday to have his meals properly 
cooked. His headaches disappeared, and he came 
home at night comparatively fresh. 

When particularly exposed to the sun, a few large 
fresh green leaves inside the hat will be found useful. 
A wet tow r el, placed in or on the head-dress, may be 



42 



HEALTH. 



used. "White covers, quilted with cotton, greatly 
moderate the heat in palanquins and carriages. 

Sunstroke. — On the first symptoms of giddiness, 
flushing of the face, fullness of blood in the head, or 
dimness of vision, pour cold water over the head, and 
keep it wet (with the cap on) for some hours. Cold 
water may also be drunk plentifully. This will often 
prevent further injury. If a person has been struck 
down, the best remedy is cold water poured upon the 
head and chest. The pouring should not be long 
continued, but repeated for a few minutes at intervals, 
until evident amendment takes place. 

Draughts, Sec. — After being heated, avoid lying in 
a draught. When tatties are used during the hot 
season, do not sit too near them ; colds are thus often 
caught. Do not remain in wet clothes longer than 
can be avoided. While in exercise less danger results ; 
but from lying down in damp clothes, rheumatism, 
fever, dysentery, or disease of the liver ensue. If dry 
clothes cannot be obtained, occasional friction over the 
body or moving about will tend to prevent the ill 
effects. 

A writer in the Calcutta Review says, " Let every 
man residing in a tropical climate beware, above all 
things, of the cold. The relaxation consequent upon 
the increased temperature renders the frame so pecu- 
liarly susceptible to the impressions of cold, that the 
utmost care should be taken to escape the influence of 
these distressing atmospherical vicissitudes. There 
are few of the ordinary diseases of India which may 
not, in the majority of cases, be traced to the action of 
cold on the surface of the body, relaxed by the ante- 
cedent heat/' 

Bathing. — The cold bath, judiciously used, is tonic 
and bracing. It is a great safeguard against the effects 
of sudden changes of temperature. The best kind is 
the pouring bath. Getting into the bath has a 
tendency to congestion. The water is rendered much 



SLEEP. 



43 



colder by keeping the jars outside the house all night 
exposed to the wind, and bringing them in at sunrise. 
The morning before breakfast is the best time for 
bathing. It is not necessary to be cool before bathing. 
The reverse is the case ; it is apt to be injurious when 
a person waits till he gets cold and chilly. The cold 
bath is not safe, however, after great exhaustion. The 
tepid or warm bath is then preferable. When too long 
continued, the cold bath is apt to cause chilliness, 
fainting, and cramps in the legs. It is dangerous under 
every form of visceral disease. The natives sometimes 
bring on relapses of fever by profuse bathing when 
convalescent. 

After exposure to the sun, a cold bath will tend 
greatly to make the system recover its tone. 

Europeans who dine in the evening bathe with ad- 
vantage before dressing. Those who dine early will 
find one or two pots of water very refreshing when 
going to bed. It also promotes sleep. 

In every case friction with a coarse towel should 
follow bathing. The flesh-brush may often be used 
with advantage. 

The best test that the cold bath agrees well is speedy 
reaction, marked by a glow on the skin and a feeling 
of strength and enjoyment. Where this is not the 
case, the tepid bath should be used. The warm bath 
serves to calm the system and relax the pores of the 
skin, as in fever and bowel complaints. 

Do not bathe after a meal, as digestion would be 
interfered with. 

Sleep — It is much more difficult to secure sound 
sleep in the tropics than in a temperate climate, while 
at the same time its want is more keenly felt. Avoid 
in the evening, as far as possible, work of an exciting- 
character or requiring deep thought. Go to bed by 
ten o'clock at the latest, and rise early to enjoy the 
cool morning. This is of great importance. 

The bedroom should be well ventilated, but it is 



44 



HEALTH. 



not generally advisable to allow the wind to blow 
directly upon one. In some parts of India, Europeans 
may sleep in the hot season in the open verandah or on 
the house-top, not only with safety but with advantage. 
Local experience must be consulted. Some winds, as 
the sea-breeze, are balmy and innocuous ; others bring- 
on fever and rheumatism. 

" The clanger of draughts at night is perfectly well known 
to natives, for Dr. Julius Jeffreys states that, in watching a 
garden at night, the native places a mat to windward of his 
bed to cut off the intermediate current from his body. He 
says this is a matter of really prime importance ; for it will 
often just make the difference whether a man escapes or not 
an attack of rheumatism or intermittent fever."* 

Lay off all clothing worn during the day ; rub the 
whole surface of the body well ; and put on night- 
clothes, loose, light, and well aired. Lie on a hard bed. 
Sleep with the head as low as is at all comfortable. Use 
as much bed-covering as can be borne without causing 
perspiration. Have an extra cover at hand to add in 
case of waking up cold. 

In some parts musquito-curtains are requisite. The 
texture should not be so close as to obstruct greatly 
the circulation of air. By examining the inside well 
and putting down the curtains before sunset, perfect 
protection may be secured. Some suppose that mus- 
quito-curtains help to ward off miasma, though perhaps 
the only benefit is to aid in keeping off' currents of air. 

Avoid in the evening particular kinds of food apt to 
disagree with you. The neglect occasions nightmare 
or something worse. In close hot seasons the punka 
may be used with advantage at night, though gene- 
rally it may be dispensed with in the case of new- 
comers. One evil must be guarded against. Not un- 
frequently the punka-puller falls asleep. The person 
lying below is then covered with perspiration. When 

* "Keport of Sanitary Commissioners," p. 105. 



AMUSEMENTS. 



45 



the punka is again pulled, the perspiration is suddenly 
checked. Dangerous illnesses have been brought on 
in this way. 

Dr. McCosh observes, " Few things conduce more 
readily to sleep than general friction all over the body ; 
and in bad health I have seen this succeed in induc- 
ing sleep when opiates had failed. If this can be done 
by the person himself, so much the better ; but if an 
invalid, it must, of course, be done by the attendant." 
The addition of a cold bath is in some cases advisable. 

"The Siesta," says Dr. Caldwell, "is now almost 
unknown. The handful of Englishmen that are in 
India, and on whom all hope for the improvement of 
India depends, have too much to do to sleep in the 
daytime." Invalids, however, may be benefited by a 
little sleep during the day. 

Amusements. — The Missionary, as well as other 
men, needs his seasons of recreation. India affords a 
wide field of study, combining relaxation and valuable 
knowledge. Carey spent an hour or two daily among 
his plants, of which he had a very valuable collection. 
Even in his last illness, when he could no longer be 
moved into his garden, some favourite plant would be 
brought into his apartment, on which he would look 
for a time with pleasure. Lacroix had a great love for 
natural history. Care should be taken that the at- 
tractions of science do not divert attention from one's 
appropriate work. 

Shooting is condemned even at home. " Surely," 
says Bridges, "it does not exhibit the minister in his 
proper Levitical habits. Would not the transition be 
deemed somewhat too violent to visit the sick and 
dying in the way home from shooting ? Would not a 
shooting dress rather repel than invite a tempted 
conscience, seeking for spiritual counsel at our mouth ; 
or an awakened soul, anxious for an answer to the 
infinitely momentous question, ' What must I do to be 
saved ?' " In India, especially, it outrages the feelings 



46 



HEALTH. 



of the people for a religions teacher to appear as a 
sportsman. 

DISEASES OF INDIA. 

Tables given by Dr. Ewart in his " Vital Statistics 
of the Indian Army/' show that the percentage of 
mortality among European soldiers in India is, in 
round numbers, as follows : dysentery, 30 per cent. ; 
fevers, 20 per cent. ; cholera, 18 per cent. ; hepatic 
diseases, 8 per cent. ; all other diseases, 24 per cent. 
The same diseases, with the addition of small-pox, are 
about equally fatal among the natives. 

Where a Missionary, who has not passed through a 
medical course, can obtain competent medical advice, 
it is very unwise for him to attempt to doctor either 
himself, his family, or his servants. Nor should he 
open a dispensary for the natives. Cases may occur, 
however, in which he is compelled to act as physician. 
He may be out itinerating, and either he himself or 
some of his servants may fall sick. Diseases often run 
their course rapidly in India ; remedies, to be of much 
value, must be applied at once. Under such circum- 
stances, a judicious man, who has given some attention 
to medicine, may do much good. A few hints may be 
given. 

Diarrhoea and Dysentery. — In simple diarrhoea the 
evacuations are passed without pain. Shooting pains 
in the bowels, blood and mucus in the discharges, with 
straining, distinguish dysentery. Pressure on the 
abdomen gives pain. 

Causes. — Sudden changes of temperature causing 
checked perspiration, the use of crude, ill-prepared, in- 
digestible, or otherwise unwholesome food, the use of 
impure water, fatigue and privation, epidemic and 
malarious influences, and previous diseases. 

Treatment. — Simple diarrhoea is often caused by 
irritating matter in the bowels, and is frequently re- 
lieved by a dose of castor oil. Three grains of Dover's 



DIARRHOEA AND DYSENTERY. 



47 



powder (as much as will go on a two-anna piece) should 
be given twice or thrice a day. The diet should consist 
of sago boiled in milk, arrowroot, white bread, &c. All 
salt meat and indigestible articles should be avoided. 
Where no irritating matter is present, the diarrhoea 
should be checked by 20 or 30 drops of laudanum in 
a little water. Collis Browne's chlorodyne is very 
valuable for the same purpose. .Never allow the bowels 
to be purged more than two or three times in one day 
without taking medicine, for this may be the incipient 
stage of cholera. 

Best in the recumbent posture, by which the bowels 
are supported and kept quiet, is of great importance. 

When there is reason to suppose that malarious 
taints exist, the administration of quinine is advisable. 

Similar treatment should be pursued in dysentery. 
In Europeans passing much blood, with pain and fever, 
some leeches may be applied in the early stages over 
the most painful part. Fine leeches can be got in the 
paddy fields. Natives do not stand bleeding. It has 
indeed happened not unfrequently in the case of Euro- 
peans, that the disease has been subdued, but death has 
followed from exhaustion. Bleeding should therefore 
be resorted to very cautiously, and the strength should 
be kept up as much as possible by nourishing food. A 
hot hip-bath twice a day is often very useful. The 
patient should sit in a small tub of moderately warm 
water, and boiling water should be gradually poured in 
till it becomes as hot as can be borne. When the bath 
is done, wipe speedily, dry, and wrap up at once. Some 
hot sand in a pillow-case may be spread over the belly. 
A flannel band may be used with much advantage. 
Diminish the medicines gradually from four to three 
times, to twice, and to once a day. If given up sud- 
denly, the disease will probably return. When con- 
valescent, the bael fruit (iEgale Marmelos) may be 
used with excellent effect. 

The utmost attention to diet is necessary after 



48 



HEALTH. 



an attack of dysentery. No disease is more apt to 
relapse. 

Constipation. — "As a general rule, the bowels ought 
to relieve themselves thoroughly once a day; when such 
is not the case, the condition may be said to be one of 
eostiveness." Attention to the state of the bowels is 
of great importance, both to preserve good health and 
to recover it when impaired. Be regular in relieving 
the bowels. Locke recommends that this should be 
done after breakfast. 

Constipation may often be counteracted by coarse 
brown bread or by fruits. Drinking a pint of cold 
water the first thing in the morning is, in some cases, 
an excellent remedy. Active exercise in the open air 
and daily friction over the region of the stomach and 
bowels, are very serviceable. Beware of the frequent 
use of aperient medicine. It has a weakening effect, 
which is very injurious. Should attention to the 
means recommended above not have the desired effect, 
the warm-water enema should be employed. "It opens 
the bowels without inconvenience or uneasiness, and 
generally removes many disorders arising from a con- 
lined habit of body." 

Fever. — There are two principal varieties — Intermit- 
tent and Remittent . The former, also called Ague, has 
three stages, the cold, hot, and sweating stages. The 
cold stage sets in with shivering, and pain is felt in the 
back and large joints. After a little time the skin 
becomes hot-, the pulse quick, and the patient complains 
of headache and thirst. This stage generally lasts 
some hours. At length perspiration pours forth freely, 
and the patient feels well, with the exception of a 
degree of weakness. The fever may return the next 
or following day. In Remittent Fever there are no 
distinct stages, though an abatement of symptoms takes 
place at certain times. It is a much more severe 
disease. 

Causes. — Malaria exercises most influence. " It is 



FEVER. 



49 



the product of heat, moisture, and vegetable decomposi- 
tion. It appears to be absorbed largely and retained 
by the soil, and is given off after the first fall of rain, or 
on turning up the soil, in sufficient intensity to produce 
disease in susceptible persons exposed to it. In dis- 
tricts where it exists already, anything which retards 
free circulation of air, such as jungle, forests, high walls, 
or other similar impediments, add to its force. And, on 
the other hand, everything which tends to lower the 
standard of health of persons exposed to it, increases 
their susceptibility to its influence. 

Before malaria can be produced, it is necessary that 
the land should be visible, and drying, or otherwise 
subject to peculiar alternations of dryness and moisture. 
When a swamp is covered with water, no malaria is 
extricated. It appears probable that the water absorbs 
the malaria. Malarious fever follows the use of stag- 
nant water as a drink. 

" Malaria chiefly abounds on the margins of swamps, 
or when the soil is boggy and drying ; on plains which 
have been flooded ; on alluvial shores ; on the deltas, 
and in the course of tidal rivers ; on the dry bed of 
tropical rivers ; on plains and level countries presenting 
physical obstacles to drainage ; in the rocky hollows 
and alluvial soils of mountain valleys; and in all soils 
generally which afford capabilities for the retention of 
moist are/'* 

Sleeping in damp clothes, exposure to extremes of 
heat and cold, heavy dews and fogs, night air, changes 
of season, and great fatigue, are frequent causes of 
fever. 

Treatment of Ague. — Twenty drops of ammonia water, 
and twenty drops, of laudanum in half a wineglass of 
water, will often cut short the cold fit. In the hot 
stage a dose of castor oil should be given. During the 
intermission, and after the bowels have been well acted 
upon by a purgative, three grains of quinine should be 
* Moore's " Health in the Tropics," p. 32. 



50 



HEALTH. 



given every fourth hour. If the taste of the quinine be 
very unpleasant, make it into pills with a little bread 
crumb or with boiled rice. 

If there be much shivering and headache at the com- 
mencement of the attack, an emetic of half a teaspoon- 
ful of ipecacuanha, or one teaspoonful of mustard, in 
water, will afford relief. Promote the vomiting by large 
draughts of warm water. The stomach should be 
allowed to settle well before the purgative is taken. 

Arsenic is sometimes employed instead of quinine ; but 
it requires the utmost caution, and should only be used 
after quinine has failed. Fowler's solution of arsenic 
should be employed. The dose is " five drops three 
times daily, in water, at or immediately after a meal."* 

As quinine is very expensive, chiretta, which may be 
bought cheaply everywhere, may be used as an inferior 
substitute. " Take of chiretta, cut small, a quarter of an 
ounce ; water at 120° F., ten fluid ounces. Infuse in a 
covered vessel for half an hour, and strain. Dose, from 
one to two fluid ounces, twice or thrice daily."* 

An excellent preparation of chiretta, by Dr. Lazarus, 
Benares, is sold at Es. 4 per bottle. 

Treatment of Remittent Fever. — As this is a much 
more dangerous disease than ague, and assumes different 
types requiring different treatment, medical advice 
should be obtained if procurable. Where that is im- 
possible, the following course may be adopted. Four or 
five grains of calomel, with as many of the extract of 
colocynth, made into two pills, should be given at once ; 
followed by a drachm of the compound powder of jalap 
in a couple of hours. After the bowels have been well 
acted on, and febrile symptoms somewhat decline, the 
following powders may be given every third or fourth 
hour : sulphate of quinine three grains, J ames's powder 
three grains, powdered nitre four grains. The bowels 
should be kept open by compound rhubarb pills, or 
►Seidlitz draughts. 

* Waring' s u Pharmacopoeia of India." 



FEVER. 



51 



When headache is very severe, cloths steeped in cold 
water may be kept constantly to the head. In the case 
of strong Europeans, a few leeches may be applied to 
each temple. The thirst may be quenched by lemonade, 
barley water, and the like. 

Should the stomach become irritable, a mustard poultice 
will be found of advantage. If there is great exhaustion, 
give essence of camphor, dropped on a little sugar. 

Jungle Fever is accompanied by great prostration of 
strength, and followed by delirium. Seek medical ad- 
vice at once. Stimulants should be given if the patient 
be very low. 

Warburgh's Fever Tincture is by some considered a 
specific in severe cases of fever. Care must be taken to 
procure the genuine preparation, for there are fraudu- 
lent imitations, which are dangerous. Directions ac- 
company the medicine. 

After attacks of fever, change of air is very beneficial ; 
removing a small distance will sometimes suffice. 

Precautions against Fever. — When fever is epidemic, 
be careful about food ; use a generous diet, and do not 
go out in the morning fasting. Avoid exposure to dew. 
Do not sit outside in the evening. Keep the windows 
and doors of the house closed on the side fro7n which 
the wind may blow the miasma. Sleep in an upper 
room. Malaria generally moves along the surface of 
the ground. Special care is necessary during the hours 
of sleep, as from the diminished vital energy the body is 
less able to withstand miasma. Take good drinking- 
water with you when travelling through a feverish 
district. When you meet with a well which the 
natives say contains good water, take a supply with 
you. If compelled to use bad water, boil it, and make 
it into tea for drinking purposes. Avoid over-exertion. 
Three grains of quinine, with a cup of hot coffee every 
morning, is an excellent prophylactic. Moore recom- 
mends wearing a silk handkerchief round the mouth 
and nose, when specially exposed to malaria. 



52 



HEALTH. 



Cholera. — This is emphatically the " pestilence that 
walketh in darkness." The attack frequently comes on 
about two in the morning. It may begin suddenly or 
after painless diarrhoea. Spasmodic griping in the 
bowels is felt, soon followed by purging and vomiting. 
These evacuations quickly change to odourless rice- 
water dejections, while at the same time severe cramps 
commence in the limbs. There is great thirst, and a 
feeling of burning heat in the stomach; suppressed 
urine is another symptom. As the disease advances, 
the eyes become sunken and surrounded by a dark 
circle, the features sharpened, the extremities cold. 

Causes. — The origin of cholera is still a mystery. 
The following are some predisposing causes : indulgence 
in fruit, especially when unripe, or in other articles of 
difficult digestion, impure water, filth, overcrowding, 
exposure to night dews, fatigue, contagion. What- 
ever lowers the vital powers will predispose to cholera. 

Treatment. — The cure depends largely upon the early 
treatment of the premonitory diarrhoea. This is some- 
times so painless as to be disregarded. A young- 
Missionary had an attack of it during the night, It 
seemed so slight that he refused to allow medical help 
to be called. When at last a physician was summoned 
it was too late. Within six weeks after landing in India, 
his course was ended. And this is the history of many 
a sad case. Undue alarm, w T hich has a very injurious 
effect, should not be excited. Still, especially when 
cholera is epidemic, immediate steps should be taken. 
There should not, however, be neglect at any time, for 
sporadic cases of cholera not unfrequently occur. Thirty 
drops of laudanum in hot brandy and water will be 
found efficacious in checking the premonitory diarrhoea. 
Fifty drops of chlorodyne, with brandy, is probably still 
better. Camphor dissolved in alcohol and dropped on a 
little sugar is an excellent remedy. The homoeopathic 
preparation is the best for this purpose. 

Natives generally prefer remedies in the form of 



CHOLERA. 



53 



pills. Often they are retained in tlie stomach when 
fluid medicines are rejected. When cholera is epi- 
demic, the Madras Government furnishes supplies of 
Paterson's cholera pills. Each pill contains calomel \ 
grain, opium \ grain, camphor \ grain, acetate of lead 
1 grain, compound cinnamon powder 2 grains, acetic 
acid sufficient to mix the whole. One or two pills 
should be broken up in a little conjee or any fluid, and 
taken immediately. One should be given every \ or 
\ hour, according to the urgency of the symptoms, until 
vomiting and purging are checked. The maximum 
number of pills to be given to an adult is 24 ; children 
under 7 years should not take more than 4 pills ; from 
7 to 15 years, 8 pills ; youths from 15 to 21, 12 pills. 

The recumbent posture must be insisted upon. The 
body should be kept warm. Vomiting may often be 
stopped by a teaspoonful of carbonate of soda, dissolved 
in hot water and drunk as hot as possible. If thrown 
up, repeat the dose. 

A large mustard poultice should be applied over the 
stomach for 10 or 15 minutes. The body should be 
rubbed with hot flannels wrung out of turpentine. 
Rubbing is useful in relieving cramps and restoring 
heat. Hot sand in pillow-cases may be applied to the 
body ; hot bottles of w 7 ater to the feet. Salt, bran, or 
ashes may be used if sand is not available. 

The natives object to water being given to the pa- 
tient, who generally suffers from violent thirst. Euro- 
pean physicians think cold water may be taken with 
benefit in moderate quantities. 

The passing of urine is a favourable symptom. 

At the commencement of a severe outbreak of cholera, 
many cases are fatal. Except perhaps during the first 
stage, no medicine has much effect. An increased number 
of recoveries is a sign that the epidemic is abating. 

The disease varies in its type, requiring somewhat 
different treatment. Experience will show which 
remedies are most successful in each case. 



54 



HEALTH. 



Means of Prevention. — When cholera is epidemic, 
special precautions are necessary. Drains should be 
attended to, and filth removed. Houses should be 
whitewashed. Unripe fruit and other indigestible 
articles of food should be avoided. Heavy meals should 
not be taken at night. The body should not be weak- 
ened by fasting, exposure, or fatigue. It is important 
to maintain proper warmth at night. A flannel belt 
over the abdomen is a great preservative. Give your 
servants cholera pills, and warn them to use them 
promptly. Strive to encourage your people, for fear 
renders them doubly liable to attack. 

Carbolic acid is an excellent disinfectant. Cholera 
discharges should if possible be disinfected and buried. 
To throw them into the usual receptacle may do much 
to spread the disease. Grood quicklime may be used 
where carbolic acid is not available. 

Liver. — Pain in the right side and shoulder is the 
usual symptom. Take saline aperients ; foment the 
side with hot flannels ; let the diet be generous, but 
avoid wine and beer. If not relieved, seek medical 
advice. 

Headaches. — Some people suffer a great deal from 
headaches. They arise from various causes, as indiges- 
tion, exposure to the sun, mental excitement. Some- 
times they are of a mixed character. The causes should 
be ascertained as far as possible, and avoided. The 
hair should be kept short. In the absence of medical 
advice, Wright's tf * Headaches, their Causes and their 
Cure," may be consulted. 

Relaxed Throat. — Missionaries sometimes suffer from 
this. A gargle, prepared by mixing chilli vinegar 
with four times as much water, adding a little sugar, 
may often be used with advantage. An alum gargle is 
also good. 

Country Sore Eyes. — Dissolve six grains of nitrate 
of silver in one ounce of water. Drop into the ey£ two 



BOILS. — BITES OF SNAKES AND MAD DOGS. 55 



drops of the mixture every morning, taking care that 
the lotion fairly enters between the lids. Washes of 
alum or sulphate of zinc may also be used as substitutes, 
but they are not of equal value. In the absence of any 
other remedy, water lotions will be found beneficial. 

Boils. — During the hot months, Europeans are some- 
times troubled with boils. Various remedies have been 
tried with variable success. Liquor potasses, 10 or 12 
drops twice a day, is a useful remedy. A trip to the 
hills is generally attended with the best effects. As 
improvement of the general health takes place, boils 
disappear. 

Cuts and Wounds.— Wash out any dirt, and bind up, 
but not too tightly ; and after a day or two begin to 
wet with cold water. Dress afterwards with folded 
cloth, kept wet with cold water, or water with a little 
sugar of lead in it, laying over all a plantain or other 
large leaf to keep the part moist. If the wound be a 
clean one, produced by a sharp instrument, bring the 
edges together by the fingers, and lay a strip of stick- 
ing-plaster across the wound. Take care that the 
edges be not drawn together very tightly. 

In stabs, bruised and torn wounds, seek surgical 
advice. Wounds should be kept well covered, to pre- 
vent flies from getting in and breeding maggots. If the 
wound becomes painful, the probability is that there are 
maggots in it ; in which case apply calomel, which will 
kill them without irritating the wound. If you have no 
calomel, use tobacco and datura stramonium pounded 
together. 

Bites of Snakes and Mad Dogs. — Poisonous snakes 
are distinguished by having only a single row of teeth in 
the upper jaw, with poison fangs. Snakes which are not 
poisonous have a double row of teeth. 

If the bite be on the hand or foot, bind something very 
tightly above the wound, to prevent the absorption of the 
poison into the general circulation. This should not be 



56 



HEALTH. 



removed for several hours. In the case of very deadly- 
snakes, like the cobra, the only effectual remedy is to 
cut out the part, taking care to go to the bottom of the 
wound made by loth fangs. Pinch up the skin or lift it 
up with a pin. Do not be afraid. There are no arteries, 
as a rule, near the surface. Bleeding should be en- 
couraged by warm water. Sucking the wound is very 
useful. No injury will follow to the person sucking, if 
his mouth is not scratched. The wound may then be 
well rubbed with liquor ammonise, and 30 drops in 
brandy may be taken internally every hour or two. 
Mustard plasters should be applied if the patient 
becomes cold and insensible. 

The pain caused by the stings of scorpions or centi- 
pedes is most speedily relieved by a poultice of ipe- 
cacuanha powder and water.* A piece of cloth moist- 
ened with vinegar affords much ease and relief. Bathing 
the part with salt and water may also be tried. The 
same treatment will serve for the stings of wasps. The 
sting may be generally removed by making pressure 
over it with the barrel of a small key. 

Musquitoes are troublesome to new-comers, especially 
in Bengal. Lemon juice, salt and water, oil linament, 
and eau-de-cologne, all allay irritation caused by their 
bites. 

Musquito bites sometimes become inflamed and 
ulcerated in the leg?, from the stockings sticking and 
pulling off the scabs. This may be avoided by 
putting a little patch of wet paper on the spot, and 
leaving it there, replacing it with another piece if it 
should fall off. Should the bites ulcerate, use the 
water dressing described under wounds. 

Guinea Worm. — This worm is troublesome in some 
parts of India. Cleanliness and the use of soap with 
water are the best means of preventing its entrance 
through the skin ; and the use of boiled or filtered 
water of avoiding taking the worm internally. 

* Ammonia water is likewise recommended. 



SANITARIA. 



57 



Female Health. — European ladies in India generally 
suffer more than gentlemen from ill-health. Many 
Missionaries have been obliged to return home on 
account of their wives being unable to stand the climate. 
Special care should therefore be taken. Books on the 
subject are mentioned in the Appendix. 

Management of Children. — The treatise by Chavasse 
is specially recommended. 

Medicines. — The following are some of the most 
useful : cholera pills, chlorodyne, quinine, calomel, 
castor oil, ipecacuanha, Dover's powder, laudanum, 
liquor ammonise, lunar caustic, tartar emetic, camphor, 
James's powder, English mustard, and turpentine. It 
is always wise w r hen travelling to have a small parcel 
containing at least the following : brandy, chlorodyne, 
cholera pills, and quinine. 

Visiting the Sick. — Never go to infectious cases 
when you are very fatigued or just before your meals. 
Your bodily system is weak then, and much less able 
to throw off poisonous influences. Keep to the windward 
of the sick person. Do not swallow your saliva, but put 
it out into a handkerchief. Breathing through a cotton 
handkerchief is a great protection. 

Acclimation. — Europeans sometimes suffer a good 
deal from ill-health the first year, and look thin and 
pale. " When once fairly acclimated," says Weitbrecht, 
P they recover their flesh, and assume a healthy appear- 
ance, though the freshness and bloom of youth may 
return no more." 

Sanitaria. — Lord Canning, himself a noble worker, 
observed, 

" I have learnt by experience so to value the services of the 
able men who are under my authority, as to know that there 
is nothing wiser in policy or of truer economy than to place 
occasional healthful rest within the easy reach of those who 
labour hard, whether their labour be for the State or for 
private interests — and to enable English blood and English 

D 3 



58 



HEALTH. 



lungs to be invigorated by a more congenial atmosphere than 
the debilitating vapours or parching winds of Hindostan." 

The American Madura Mission have two or three 
houses on the Pulney Hills, where each family is per- 
mitted to reside for a certain period annually, travelling 
expenses being allowed. The plan has been highly 
beneficial. A few T other Missions are gradually adopting 
the same course. It is true, as Dr. Anderson remarks, 
" Such institutions are hard to regulate. There is a 
tendency in them to grow, and to degenerate into mere 
watering-places." 

Sanitaria are of chief use as prophylactic, or for re- 
covery after illnesses not of a severe character. To 
persons whose constitutions are much broken, they 
afford merely temporary relief; they sink again on 
returning to the plains. A voyage home, in such cases, 
is the only effectual remedy. 

Tours in tents will often be found of great service to 
the health. 

Diffusion of Sanitary Knowledge. — Indian towns 
are thus described : — 

" The towns and bazaars in the vicinity of lines are in the 
worst possible sanitary state, undrained, unpaved, badly 
cleansed, often teeming with offensive and dangerous 
nuisances ; with tanks, pools, and badly-made surface gutters, 
containing filth and foul water ; the area overcrowded with 
houses, put up without order or regularity; the external 
ventilation obstructed, and the houses overcrowded with 
people ; no public latrines, and every spare plot of ground 
covered with filth in consequence ; no water supply, except 
what is obtained from bad shallow wells and unwholesome 
or doubtful tanks. These towns and bazaars are the earliest 
seats of epidemics, especially of cholera." — Eeport, p. 161. 

It will thus be seen how important it is, in addition 
to other efforts, to diffuse sound knowledge among the 
people. The Beading Books of the Christian Verna- 
cular Education Society contain lessons on the structure 
of the body and the means of preserving the health, 



VALUE OF SYSTEM. — CHOICE OF SERVANTS. 59 



graduated according to the capacities of the readers. 
The use of such books is an effectual means of securing 
the end in view* 



IV. HOUSEHOLD AKRANGEMENTS. 

Value of System. — The Missionary has a great work 
before him, more than sufficient to task all his energies. 
Though some attention to household affairs is absolutely 
necessary, the aim should be to reduce it to a mini- 
mum. By taking a little care at first, effective super- 
vision, under ordinary circumstances, need not occupy 
more than a few minutes weekly. Where much hos- 
pitality has to be exercised, a longer time will be 
required. 

The chief point is to get into a good system. Indian 
servants are very docile, and may be trained to great 
regularity, If the master is methodical himself, every- 
thing, after a little trouble, can be made to work like 
clockwork, without friction. In one house, without a 
word being heard on the subject, meals will be on the 
table as the hour strikes ; in another, it is impossible 
to tell when breakfast or dinner wdll make its appear- 
ance. In the latter case, the blame is often laid upon 
the servants ; but the origin of the evil lies with the 
master. Time and temper, both very valuable con- 
siderations, will be saved by a little forecast. 

Choice of Servants. — With care, good servants can 
generally be obtained. Beware of the men who attach 
themselves to the floating population of the Presidency 
towns. Do not put confidence in characters from un- 
known persons, as they are often forgeries or borrowed 

* In the preparation of the foregoing chapter the compiler was aided 
by valuable suggestions from the following medical missionaries : 
Dr. Paterson, Madras, Dr. Green, Jaffna, and Dr. Elmslie, Cashmere. 
The materials have been drawn chiefly from some of the works on the 
subject mentioned in the Appendix. 



60 



HOUSEHOLD ARRANGEMENTS. 



for the occasion. Apply to Missionary brethren, or 
other Christian friends, to recommend servants. 

When truly converted native Christian servants can 
be procured, they are by all means to be preferred. 
They will show kindness to inquirers, and may other- 
wise be helpful to the Missionary in his work. Such, 
however, are difficult to obtain. The best native Chris- 
tians, as a rule, are not accustomed to domestic service. 
Mere nominal Christians are not more honest than 
heathens, and sometimes drink, w T hich the latter, as a 
rule, do not. Drunken nominal Christians ought above 
all others to be avoided. Intemperance is abhorred by 
respectable heathens. When a Missionary is itinerating, 
his servants may be the only native representatives of 
Christianity, and 'if their conduct brings disgrace upon 
the religion they profess, enemies may hold them up 
as a warning of what converts become. 

While heathen servants of fair moral character are 
to be preferred to bad nominal Christians, care must 
be taken that they do not repel inquirers, especially if 
they are low caste. A very hopeful work would have 
been checked in this way, had not the Missionary him- 
self providentially happened to pass. Hindu servants 
were found much more faithful during the Mutiny than 
Muhammadans. Humanly speaking, they are also more 
hopeful as regards their conversion. 

Indian servants have their faults, like servants at 
home, though of a different character. But kind judi- 
cious masters will in general find their servants docile 
and attached. Often Indian servants seem to know 
by a kind of instinct the wishes and intentions of their 
masters. 

Punctuality. — Fix the hours when meals are to be 
ready. A clock is necessary to enable the servants to 
know the time with exactness. A good American 
eight-day clock may be purchased at no great cost. 
Money will seldom be spent to more advantage than 
for such a purpose. Let the head servant understand 



BILL OF FARE. — ACCOUNTS. 



61 



that he must wind it on such a day, and at such an 
hour. If the servants, as is often the case, were not 
accustomed to order under their former employers, 
some attention will be necessary till the habit has been 
formed. 

Bill of Fare. — Wholesome food, well cooked, is 
essential to health ; but undue attention to " creature 
comforts " should be avoided. It should not form a 
subject for daily consideration, what is to be purchased 
for breakfast or dinner, and how it is, to be prepared. 
Perhaps the best plan is to arrange the bill of fare for 
a week. Sufficient variety may thus be obtained ; while 
the order may be easily recollected. Special directions 
will, of course, be necessary when there are visitors. 

Accounts. — Dishonesty is the great evil to be 
guarded against in Indian servants. It does not assume 
the form of direct theft. Although it is imprudent and 
wrong to place temptations in the way of servants by 
leaving money on a table or otherwise exposed, it is 
comparatively seldom that losses are sustained in that 
way. You are charged more than the proper price of 
articles, the difference being pocketed. If a man 
bring straw for sale, your servant may bargain with him 
to ask so much, provided he allows him a certain pro- 
portion. The proportion taken varies from three to 
twenty-four per cent., except in the case of spendthrifts, 
when it is much greater. Servants generally attempt 
to justify it under the name of commission. It is almost 
impossible to check it entirely, for a shopkeeper prefers 
making an allowance to a servant to ensure the con- 
tinuance of your custom. Provide your servant with a 
large blank book of cheap paper, and let him enter 
every item of expenditure. Caution him beforehand 
that this book will be shown to people who know the 
proper prices. Get some friend, who is a good manager, 
to go over the account with you. In this manner sur- 
charges may soon be stopped. 



62 



HOUSEHOLD AKKANGEMENTS. 



It would require too much time for you to take down 
and add up the items daily. Let the servant present 
his household expense book every Monday morning, or 
other more convenient time, for inspection. Glance 
over the whole, and test anything which seems sus- 
picious. Give in advance as much money as will 
probably be required during the week. 

The main object is to have a sufficient check at the 
smallest expenditure of your time. This may be best 
secured by keeping an account yourself of your monthly 
outlay. A single folio page will serve for a year. 
Thirteen columns will answer for the twelve months 
and the totals. Have as many items as seem necessary, 
arranged under different heads. Make your servant 
keep an account of how much is spent during the 
month on bread, rice, sugar, &c. Enter the principal 
articles, and class the remainder as miscellaneous. In 
this manner you may be relieved of three-fourths of 
the burden of accounts, while at the same time you 
can scrutinize your expenditure. Servants' wages can 
easily be put down in a lurap. 

Hough says, 

" A blind confidence should never be reposed in the natives 
of India. . . . While, however, it is seldom or never ad- 
visable to let heathen servants imagine that they possess 
your confidence, it would be equally unadvisable to treat 
them with apparent suspicion. The feeling impressed on 
their minds should be, not that the master questions their 
integrity, but that it is his ' custom 3 to look into everything 
himself."* 

You should provide yourself with a bound Day-Book 
to enter all moneys received or paid. In India life is 
even more uncertain than at home. No one can tell 
whether at the end of twenty-four hours he may not be 
in his grave. In the agonies of cholera, accounts can- 
not be explained. Make daily entries, so that if called 



* 44 Missionary Vade Mecum," pp. 110, 111. 



GIVING CHARGE. 



away at any moment, everything may be easily under- 
stood. Do not say that you have no time to do this. 
You must make up your Mission accounts at some 
period or other, and if you do not keep your Day- 
Book properly, you will spend double the time, perhaps 
perspiring and fretting, while endeavouring to adjust 
them. 

Preserve all vouchers on a file. This will occasionally 
save you from requiring to make double payments. 
Give cheques where practicable instead of silver in 
payment of bills. They will serve, in some measure, 
as receipts, should the latter be lost. 

Giving Charge. — The best way to get clothing, spoons, 
knives, &c, looked after, is to hand them over to your 
head servant, and hold him responsible. When he 
enters your employ, make him write out a list of the 
whole, with the date and his signature. Let this in- 
ventory be preserved by you, and let there be a quarterly 
or half-yearly inspection. It is a marked feature in the 
character of Indian servants, the care they take of what 
is specially intrusted to their keeping. 

The same principle may be followed with regard to 
articles of household consumption. Oil, sugar, rice, &c, 
are apt to disappear with great rapidity ; yet it would 
take up a good deal of time to issue them daily. Ascer- 
tain the quantity used, and calculate how long the 
supply obtained should last. Give charge of the 
articles to the servant, saying, this must suffice for 
such a time. He must give an explanation of any 
excess in the consumption. 

Lock up all glass, spoons, &c, which are not required 
for daily use. By this means any breakage or loss 
can be immediately ascertained. This, however, can 
only be done by a Missionary's wife. 

Horsekeepers are probably of all servants the worst. 
Many of them are inveterate thieves, making away 
with the food of the animals committed to their care. 
It is a good precaution to require them to show the 



64 



HOUSEHOLD ARBANGEMENTS. 



feed just before it is given. Some have the horse 
brought near the verandah when it is fed. Drunken- 
ness is another prevailing fault among them. 

Style of Living. — Bridges says of the clergyman at 
home, " he must expect not only his personal character, 
but his domestic arrangements — the conduct of his 
wife, the dress and habits of his children and servants, 
the furniture of his house, and the provision of his 
table — to be the subject of daily and most scrutinizing 
observation."* 

Heygate thus replies to those inclined to regard this 
as an impertinence : — 

" Why should we complain that we are watched, we, and 
our houses, and families ? Is it not a testimony to the 
honour and power of our office, as well as to the weight of 
our responsibilities ? Is it not a means of doing the greatest 
possible good, of preaching by deeds, always so much more 
efficacious than words ? Suppose our table plain, our furni- 
ture and our persons simple — suppose our hours regular, and 
our habits quiet ; our devotions frequent ; our whole life 
self-denying ; our distinct position testified by non-conformity 
to the world — what could we do .better in this case than 
to throw open our doors, and let the people behold ? The 
spectacle would be more persuasive than any sermon of 
words. 6 Ye know that from the first day that I came into 
Asia, after what manner I have been with you at all seasons. 5 
What an appeal is here ? if we could thus invite our people 
to see us, as we are at our homes, we might as well complain 
of their listening to our sermons, as of their desire to know 
how we live, and whether we are what we preach."f 

Missionaries are quite as closely observed in India. 
Many people at home, confounding their condition 
with that of the pioneers in savage countries, suppose 
that Missionaries here endure physical hardships. A 
very different impression prevails among worldly men 
in India, who think that in general Missionaries re- 

* " Christian Ministry," p. 220. 

t Quoted in the " Pastoral Office " by Oxenden, p. 319. 



STYLE OF LIVING. 



65 



semble in self-denial those monks of the middle ages, 
who selected the fairest spots for their settlements. It 
is true that the loudest complaints come from the parties 
who are the least acquainted with Missionaries, and 
who give not h to the cause. Still, it must be ad- 
mitted that the dissatisfaction is not confined to them. 
Judson writes, 

" Beware of genteel living. Maintain as little intercourse 
as possible with fashionable European society. The mode 
of living adopted by many Missionaries in the East is quite 
inconsistent with that familiar intercourse with the natives 
which is essential to a Missionary." 

Though, from the great increase in the cost of living, 
the difficulty now is to make both ends meet, the young 
Missionary will do well to bear in mind the following 
remarks by Mrs. Weitbrecht : — 

" Simplicity in dress, in household arrangements, and in 
our general ideas we must studiously practise. From the 
habits of European society, and from various circumstances 
peculiar to, and inseparable from, a residence in India, one 
may, when not on one's guard, fall almost unconsciously into 
a style of management that does not consist well with a Mis- 
sionary establishment ; and though no real or actual extra- 
vagance may be practised, an excuse is given to those who 
delight to act as censors, to exercise their uncharitable 
remarks, which we should guard against allowing them any 
opportunity to do. I have often observed that some things 
which startle us in others on our arrival become eventually 
rather too familiar, and we are in danger of forgetting sim- 
plicity altogether. I would be no advocate for unnecessary 
self-denial of the body — it is both unwise and unsafe. I 
would have Missionaries enjoy every outward comfort, and 
reasonable alleviation to the climate, but the spirit of sim- 
plicity must prevail, and be apparent all through."* 

The following are a few reasons which may be given 
for simplicity of living. 

1. To remove all just occasion of rejiroach. — Men of 

* " Female Missionaries in India/' p. 66. 



66 



HOUSEHOLD ARRANGEMENTS. 



the world know that Christians in the humble walks of 
life contribute a considerable proportion of the funds of 
Missionary Societies. They feel, therefore, the incon- 
sistency of any show. A single act of extravagance on 
the part of one individual may be quoted to disparage 
the whole body of Missionaries in the neighbourhood. 
Hough says of the Missionary, 

" The gay and busy world that surround him expect to see 
in his mode of life a perfect contrast to their own ; and the 
more faithfully he exhibits the distinction, the greater will 
be their respect for his character, however unwilling to emu- 
late it. But if he think to increase their regard for his office 
by adopting their habits and mode of living, he is taking the 
very course to depreciate it in their estimation. With one 
voice they would censure his inconsistency."* 

2. To facilitate intercourse with the people. — A Mis- 
sionary's house should not resemble that of an official, 
where none can gain admittance except through the 
good graces of servants. Swartz and other successful 
Missionaries were, in general, simple in their habits, 
and mingled freely with those among whom they 
laboured. There should be no savage dogs on the pre- 
mises, ready to fly at a stranger. Servants should be 
specially charged to be courteous to any persons who 
seem to be inquirers. 

3. To exercise a wholesome influence over Mission 
Native Agents. — It will be shown in a subsequent 
chapter, that the salary question is a great root of bit- 
terness among them. Plainness of living on the part 
of Missionaries will tend to make their native fellow- 
labourers satisfied with such allowances as can be 
afforded. 

4. To benefit the Missionary himself. — When on his 
knees he devoted himself to his Master's work, he pro- 
bably anticipated a life of self-denial. Let him, then, 
endure hardness as a good soldier of Jesus Christ. An 

* "Missionary Vade Mecura," p. 138. 



STUDY OF THE VERNACULARS. — IMPORTANCE. 67 



opposite course will have an injurious effect upon his 
character. 

Christian Instruction of Servants. — The spiritual 
interests of domestics should receive much attention. 
Some Missionaries conduct their family worship in the 
vernacular, both morning and evening, for the benefit 
of their servants. At all events, this should be done in 
the morning. A small collection of suitable books 
should be provided for their use, and they should be 
encouraged to read. If they do not know their letters, 
they should be taught. 

The following honourable testimony is borne of the 
first Mrs. Winslow : — 

" No domestic lived in her family any number of years 
without becoming a Christian. At the time of her death, 
they were all, five in number, members of the Church, though 
they came to her heathen." 



V. STUDY OF THE VERNACULARS. 

Importance. — Next to the care of religion in his own 
soul, the thorough acquisition of the native language is, 
perhaps, the most important duty of a Missionary. 
Upon this his usefulness will, to a large extent, depend. 
His great commission is to preach the Gospel. It is 
evident that it would be sheer mockery to address in 
English a crowd of villagers who knew nothing but 
Bengali or Tamil. It would be little better to speak to 
them professedly in their own language, if, from the 
barbarous pronunciation, the false idioms, the whole 
were almost unintelligible. Sometimes it happens that 
a native attempting to explain some simple subject in 
English cannot be understood. Now if this occurs with 
a European, whose mind has been cultivated, and the 
matter concerned is only a trifle connected with ordinary 
life, it is evident that the difficulties must be immensely 



68 



STUDY OF THE VERNACULARS. 



greater to a ryot, when strange things are brought to 
his ears. Some Missionaries never acquire the ver- 
nacular thoroughly ; they speak in a dialect sui generis, 
which those familiar with them can comprehend in some 
measure, but which causes a stranger simply to gaze 
with astonishment. On the other hand, there are Mis- 
sionaries who can wield the language with power, and 
sway an audience whom they address for the first time 
as well as when speaking to their own countrymen. It 
is not easy to estimate the difference in the value of 
the services of such men. 

All Missionaries should acquire the vernacular, even 
those engaged in superior English Institutions. It 
may be objected, that some Missionaries, like Anderson 
of Madras, were highly useful, though they never 
mastered the native language. In like manner, there 
have been cases in which a blind man has been a valu- 
able teacher. If Anderson could have addressed his 
fervid appeals to his pupils in their vernacular, the 
effect would have been greatly increased. Religious 
instruction comes nearest the heart through the mother- 
tongue. By means of it, a Missionary may also be 
useful to all, whereas otherwise he can communicate 
with only a small proportion of the people. 

Value of the First Year. — The experience of a cen- 
tury has confirmed the truth of the observation that, 
" If a Missionary does not get over the main difficulties 
of the language within a year, there is little likelihood of 
his getting over them at all." Hough says, 

" A venerable Missionary soon after my landing in India 
told me that he had always observed, and at that time he was 
of about fifty years' standing in the vineyard, that those per- 
sons who deferred the study of the language, either neglected 
it altogether, or picked it up afterwards in a very perfunctory 
manner : and I must confess that my own observations have 
abundantly confirmed the truth of his remark. A man soon 
begins to feel the enervating effects of a tropical climate ; 
and if he have not sufficient rectitude of principle and energy 



VALUE OF THE FIRST YEAR. 



69 



of character instantly to resist its influence, it will daily 
increase upon him, and lie will very soon feel or fancy 
himself incapable of exertion, and be fit for little or 
nothing."— P. 61. 

Some Missionaries are crippled in the language for 
life by spending the first year in a Presidency town. 
Colonel Lavie mentioned this at the Liverpool Con- 
ference.* European society is a temptation, and many 
of the Natives speak English. The study of the ver- 
nacular is dull, dry work, especially in the hot w T eather ; 
the Missionary thinks he sees some providential call to 
teach or preach in English, and the vernacular is laid 
aside in a great measure, for a more convenient season, 
which in general never comes. In some cases the Home 
Committees are in fault. Missionaries intended for up- 
country stations have actually been directed to spend a 
year or two at first in a Presidency town, to give part 
of their time to English work, while professedly studying 
the language. Except in the case of a few very supe- 
rior men, the results in general are lamentable. The 
Church Missionary Society acts wisely. Every Mission- 
ary, even although he may be appointed to the Presi- 
dency itself, is on his arrival sent up-country to the 
station where he may best acquire the vernacular, and 
he is not put in charge of a district till he has passed a 
specified examination. Thus every facility is afforded, 
with every inducement to effort. 

The Eev. C. B. Leupolt of Benares made the following 
remarks at the Liverpool Conference : — 

" Every Missionary Committee should make a law, as in- 
flexible as the laws of the Medes and Persians ever were, that 
no Missionary going to a new sphere of labour should have 
anything to do with English for a year and a half, even 
though he be appointed a teacher to one of the English col- 
leges. He should be requested to spend his first year and a 
half entirely in studying the language of the new scene of his 

* " Proceedings," p. 36. 



70 



STUDY OF THE VERNACULARS. 



efforts ; and if lie does not acquire the language in that year 
and a half, he will never learn it at all. This is what I have 
seen during the twenty-six years I have been in India." — P. 32. 

In spite of the above advice it will happen, in the 
case of some Societies, that a young Missionary, as soon 
as he lands, is obliged to work in an English Institution. 
He may be w T arned that if he does not give his strength 
to teaching English, History, or Mathematics to some 
dozen young men, they may be plucked at the Univer- 
sity Examinations. But even although the Institution 
should suffer for a time in that way, let him devote his 
principal attention at first to the study of the language. 
While superintending the lower classes — generally the 
most neglected — he may learn much himself, by hearing 
the children translate what they read into the ver- 
nacular, and asking them how they would render such 
and such phrases. Still, he must beware of thinking 
that this will compensate for much private study with 
a munshi ; or that he can teach the whole day and 
learn the language in addition. If the Institution 
should be affected a little the first year, the benefit 
will be felt throughout the whole of the Missionary's 
course. There is probably no Committee that would 
not yield, if asked, to what is proposed. The Missionary 
who neglects the language has therefore himself to 
blame. 

Wrong Method of Study. — Young Missionaries are 
apt to endeavour to acquire the Indian vernaculars in 
the same manner in which they studied Latin and 
Greek. The miserable results of years of diligent 
labour in the study of the classical languages ought to 
be a warning against this method. How many men 
there are who, although they have devoted seven or 
eight years to the classics, are incapable of conversing 
in the languages, and cannot read any work new to 
them without reference to the dictionary ! It is evident 
that if a Missionary ever hopes to preach with ease in 



THE RIGHT METHOD OF STUDY. 



71 



an Indian vernacular, he must proceed upon a different 
plan. 

The Right Method. — Prendergast remarks, 

"A child living in daily association with foreigners 
acquires two or three languages at once, and speaks them all 
fluently, idiomatically, and without intermixture. He learns 
them, not unconsciously nor without effort, but without 
tuition, without one idea of the nature of the science of gram- 
mar, and without any philosophical reasoning. This is a feat 
which baffles the efforts of men of the highest endowments, 
and of the best education 

"No doubt, the operations of infants, individually con- 
sidered, are perplexingly unscientific and inconsistent, and to 
all appearance destitute of any indication of an orderly or syste- 
matic procedure. But when we reflect that, for six thousand 
years, myriads of successful experiments have been carried 
on unceasingly by children in every region of the earth, and 
that, in spite of their inexperience, their intellectual weakness, 
and the total want of concert among them, instances of 
failure are almost unknown, we are driven irresistibly to the 
conclusion that there must be some method in operation, and 
it is high time that that method should be investigated and 
explained."* 

Prendergast notices the reasons often assigned to 
account for the wonderful success of children and the 
failure of adults in the acquisition of languages. He 
considers the principal cause to be the following : — 

" If it be true that a great increase of power results from 
the development of our faculties by education, whence arises 
the supposed inability of adults to compete with children in 
respect to the employment of idiomatic forms of speech ? 
There is one very obvious reason which outweighs every- 
thing that can be put into the balance against it. It is because 
we do not 'pursue the same course that they do. Let us, therefore, 
track them closely ; for if we tread in their footsteps we must 
be in the right path, and the result will show that we have 
not lost the aptitude of childhood." — P. 5. 



* " Mastery of Languages," pp. 4, 6. 



72 



STUDY OF THE VERNACULARS. 



Prendergast, in explaining the process followed by 
children, says, 

" By analyzing their sentences, we discover the number of 
words really and practically known to them ; and the result 
shows how very small a number suffices to produce that 
astonishing variety of expression which loquacious children 
display. 

" Their eagerness in learning to talk, and the perseverance 
and earnestness with which they apply themselves to the 
reiteration of any form of speech which pleases their fancy, 
are the sources of their success in pronouncing and repro- 
ducing whole sentences. They show their intelligent appre- 
ciation of these by gradually interweaving with them the 
single words which they have previously learned." — P. 8. 

Prendergast, in the Preface to his treatise, thus sum- 
marises his method : — 

"1. That the power of speaking foreign languages idio- 
matically may be attained with facility by adults without 
going abroad. 

" 2. That sentences may be so formulated in all languages, 
that when they are thorougly learned, the results evolved 
therefrom will in each new lesson double the number of idio- 
matic combinations previously acquired. 

" 3. That the acqusition of unconnected words is compara- 
tively worthless, because they have not that property of 
expansion. 

" 4. That the preliminary study of grammar is unnecessary. 

"5. That the power of speaking other tongues idio- 
matically is attained principally by efforts of the memory, not 
by logical reasonings. 

"6. That the capacity of the memory for the retention of 
foreign words is universally over-estimated, and that every 
beginner ought, in reason, to ascertain by experiment the 
precise extent of his own individual power. 

u 7. That inasmuch as a word not perfectly retained 
by the memory cannot be correctly reproduced, the beginner 
ought to restrict himself within the limit of his ascertained 
capacity. 

" 8. That he should therefore avoid seeing or hearing one 



THE RIGHT METHOD OF STUDY. 



7:; 



word in excess of those which he is actually engaged in com- 
mitting to memory. 

" 9. That the mere perusal of a grammar clogs the memory 
with imperfect recollections of words, and fractions of words ; 
and therefore it is interdicted. 

"10. That, nevertheless, the beginner who adopts this 
method will not fail to speak grammatically. 

"11. That the most notable characteristic of the child's 
process, is that he speaks fluently and idiomatically with a 
very small number of words. 

"12. That the epitome of language made by children, all 
the world over, is substantially the same. 

" 13. That when a child can employ two hundred words of 
a foreign tongue, he possesses a practical knowledge of all 
the syntactical constructions, and of all the foreign sounds. 

" 14. That every foreign language should therefore be epi- 
tomised for a beginner, by the framing of a set of strictly 
practical sentences, embodying two hundred of the most 
useful words, and comprising all the most difficult construc- 
tions. 

" 15. That by 'mastering' such an epitome in the manner 
prescribed, a beginner will obtain the greatest possible 
results, with the smallest amount of exertion ; whilst at the 
same time he will have abundant leisure to bestow upon the 
pronunciation that prominent attention to which it is en- 
titled." 

A child first learns single words of frequent occur- 
rence, as mamma, water, come, &c. The next stage is 
to combine two of them in short sentences. It would 
seem the most natural course for the Missionary, in the 
same way, to learn to pronounce correctly three or four 
common words, and then use them as often as he could. 

Every new word and idiom might be entered in a list, 
and revised continually. Each should come as freely 
as an English term, and be instantly recognized when 
heard. 

Prendergast's system differs in recommending a begin- 
ning to be made with a sentence containing several 
dependent phrases. The learner commits the whole to 
memory, and is afterwards exercised in analyzing the 

* E 



74 



STUDY OF THE VBRNACULAES. 



sentence and forming new combinations. The following 
sentence is given as an example: "Why did you not 
ask him to come with two or three of his friends, to see 
my brother's garden ?" 

A commencement is to be made as follows : — 

" During the first stage, which is to be regarded princi- 
pally as a study of pronunciation, five or six sentences, con- 
taining altogether about a hundred words, are to be committed 
to memory, one by one, very perfectly. The true sounds and 
the proper intonation of each clause, are to be acquired by 
employing a native to say them over and over, and by dili- 
gently echoing, and striving to appropriate his utterance of 
them. This exercise should never exceed ten minutes at a 
time, but it may be repeated several times a day ; and the 
oftener it is resumed at intervals, the better will be the pro- 
nunciation." 

When the whole sentence can be repeated correctly, 
a translation may be given, including the meaning of 
each word. If the beginner know the meaning at 
first, he is apt to pronounce the sentence with English 
emphasis. 

" On the principle that all the words of the first sentence 
are to be utilised to the utmost, before the memory receives 
an additional burden, the teacher must see what minor 
combinations it will afford, without any transposition of the 
words ; and he must utter these aloud, one after another, that 
the beginner may echo them, and thus fix them in his 
memory. 

" The clauses of the second sentence are to be acquired 
in like manner, one by one, and the words are to be inter- 
changed with those of the first, in such a manner as to accom- 
plish the gradual unification of the whole stock. But no 
changes of case or tense are to be permitted, and the beginner- 
must never presume to compose a sentence independently 
for himself. 

' ; Translations of the minor sentences into the learner's 
mother-tongue must be kept as an exercise-book for constant 
use. When he can translate all of them as correctly and 
as fluently as he uses his native language, but not till 



AIM AT ACCURATE PBONUNCIATION, 



75 



then, he may begin the third sentence. The first two, how- 
ever, are not to be laid aside, He must diligently recapitu- 
late their variations, with the word of each new clause inter- 
woven among them. This is the most effectual and easy 
way of fixing new words in the memory, without the drudgery 
of learning them by mere repetition."* 

The young Missionary should obtain a copy of Pren- 
dergast's treatise, and study it carefully. The hand- 
book for French or G-ernian should also be procured as 
a model. 

Aim at Accurate Pronunciation. — Arthur remarks, 

" It is to be deeply regretted that, in regard to pronun- 
ciation, some Missionaries fix their utmost attainment at the 
point of intelligibility. Xo one need to be told that the 
pronunciation of a foreigner may be intelligible, and yet 
very painful ; and it is most unaccountable that any man 
who has even once in his life had his ears rasped by rough 
foreign accents, and witnessed the force of sensible remarks, 
that were perfectly understood, nullified by the amusement 
or impatience excited by bad pronunciation, can soberly 
make up his mind to talk, and above all to preach, to a people 
in a style of pronunciation differing from their own."t 

On the other hand, as Arthur remarks, correct pro- 
nunciation will command such respect that sometimes 
it will be whispered, " He has a Brahman's mouth." 

The pronunciation first acquired is of vast import- 
ance, for generally it sticks to a man for life. This is 
the grand objection to studying the vernacular in 
England or during the voyage, except under a first-rate 
native teacher. There is scarcely a single European 
Missionary, except perhaps some who acquired the 
vernaculars in their childhood, who pronounces every 
word with perfect accuracy. To learn from a European 
is to copy from a copy. Hindus studying English under 
Germans are doubly liable to mistakes. 

* u Mastery of Languages " pp. 73, 74. 
t " Mission to the Mysore," p. 253. 

E 2 



76 



STUDY OF THE VEENACULAES. 



The Rev. J. Kilner says, 

" There is a Missionary now in the field who has seen 
many years of arduous service, who yet retains the pronun- 
ciation learned on the voyage ! And in all likelihood these 
blemishes will accompany him to the grave. 

" There is always a something which gives a character to 
the foreigner, be he ever so good a speaker or ever so long 
a resident. Let the first sounds, then, fall upon the ear of 
the young Missionary from the lips of a native teacher."* 

Till he arrives in India, the young Missionary had 
better confine himself to theology and works bear- 
ing on the history, customs, religion, &c, of the 
country. 

Get a munslii whose own pronunciation is accurate. 
There are differences in this respect. 

Distinguish carefully the various classes of letters, 
labials, dentals, cerebrals, &c. Ascertain exactly the 
position of the tongue, &c, in pronouncing them. 
This often makes all the difference. Consult a Euro- 
pean who knows the language well ; he may give you 
some valuable hints. Many munshis are very indiffer- 
ent teachers. It would be well to have a series of easy 
lessons, beginning with short words in which the letters 
sound exactly as in English, then words with labials, 
next dentals, &c. 

Make the munshi repeat the sounds again and again, 
before you pronounce them. Learn the pronunciation 
from him ; do not attempt to combine the letters your- 
self. When your ear has become familiar to the sound, 
try to imitate it. 

For a little at first, study only with the munshi. 
Cotton remarks, " If a man reads for an hour with a 
teacher, and then goes on attempting to pronounce the 
words by himself for the rest of the day, he will invari- 
ably acquire a false pronunciation, unless he is so 
thoroughly established in a correct pronunciation that 



* " Missionary Economics. " 



GUARD AGAINST UNIDIOMATIC SENTENCES. 77 



there is no danger of his losing it, and then indeed 
abundant exercise of his tongue, when alone, will be of 
the utmost use, but this at first is ruinous." 

Prendergast says, " The true intonation is not attain- 
able by reading aloud to a teacher, who corrects one 
word at a time occasionally. The teacher himself 
should read aloud, and the learner should echo his 
tones in the utterance, going over each sentence three 
times."* 

Learn much by the ear. — Persons who spend most 
of their time in reading recognize words more by their 
looks than their sounds. They are unable often to 
make out what is said to them, and complain that the 
people speak too fast. By learning by the ear, not 
only is this difficulty overcome, but often the words are 
impressed upon the memory by association with some 
circumstance. 

Guard against unidiomatic sentences. — Each single 
word may be accurate in itself, but the whole sentence, 
a close rendering of the English, may be unintelligible. 
A Tamil boy who has learnt a little English will say, 
"If you see this, that's good." Even when the mean- 
ing may be made out, the form will be distasteful to 
a native. Europeans are so apt to fall into this mis- 
take, that Missionary Bengali or Tamil has become 
proverbial. Translations made from the English by 
natives are, to a large extent, faulty in the same manner. 
Avoid at first, therefore, all books translated from the 
English. It is best, on the whole, to get a munshi 
acquainted only with the vernacular. t He will speak 
more idiomatically, and be better able to correct your 
mistakes. You will also be compelled to speak to him 
in the language you are acquiring. Do not attempt 

* " Handbook to the Mastery Series," p. 29. 

f It has already been remarked that munshis are often indifferent 
teachers. Co well says of the European student, " He will find his 
native pundit a storehouse of learning, but it will depend on himself, 
by judicious questioning, to get at those stores." 



78 



STUDY OF THE VEKNACULAES. 



at first to construct sentences yourself. Collect short 
idiomatic sentences, framed entirely by natives, con- 
taining the words you have acquired. After a time 
you can form new combinations yourself. 

Test your progress from the commencement. — Put 
little or no trust in what your munshi tells you about 
the accuracy of your pronunciation. In many cases 
he will allow you to commit numberless mistakes to 
save himself the trouble of correcting you, and to keep 
you in good humour. That your servants can make 
out your meaning, is no satisfactory proof that you 
speak correctly. The negro English of the West Indies 
can be understood. A native of average intelligence, 
who is an entire stranger to you, is the best test. If 
he stare inquiringly when you speak, do not accuse 
him of not knowing his own language ; if you cannot 
make him out, do not say that he speaks too fast. Tour 
vanity will be less wounded at first by experimenting 
upon a child. .But you must try strangers, for those 
around you will get accustomed to your mode of speech. 
Consult your native assistants and European brethren 
about the mistakes you are most apt to commit, the 
words you chiefly mispronounce. Make out lists of 
them, and go over them again and again till they are 
corrected. From the neglect of this, it often happens 
that men go on till they are greyheaded mispronoun- 
cing certain words. Invite remarks on your pronun- 
ciation, receive them in a kindly spirit, and you will be 
greatly benefited. 

Aim first at the acquisition of the spoken lan- 
guage. — A Missionary might as well address unlettered 
English peasants in the language of the " Hambler " as 
make use of the usual book style in India in speaking 
to the people. A civilian weli-known in North India 
wrote as follows :- — 

" Missionaries lose a fearful amount of time and energy 
in what they call studying the language, instead of almost 



FIRST ATTEMPTS. 



79 



from the beginning mixing freely with the people, and the 
vernacular classes of their schools, and picking up the lan- 
guage viva voce, as spoken by those around them. How 
many Missionaries are there who after two or three years of 
this book labour know in reality hardly anything of the 
idiomatic colloquial, which, after all, is nearly all that most 
of them will want, and without which they can hardly expect 
to do any good 1"* 

It is necessary to mix much with the people, because 
if you hear only the munshi talk, you may understand 
him, while you cannot make out others. 

Do not preach by interpretation, — It is a very cold, 
unsatisfactory method, and removes a powerful motive 
to study. Persons who beoin with crutches do not 
easily give them up, and seldom acquire the vigorous 
use of their limbs. Arthur remarks, 

"Let tyo men of equal talents begin at the same time in 
the same language, the one by using an interpreter, the other 
by deferring all attempts to preach till his progress enables 
him to venture, and it will be found that, at the end of three 
years, the latter has delivered far more sermons than the 
former ; and not only so, but acquired a freedom and com- 
mand which it is doubtful whether the other will ever gain "f 

First Attempts. — The Rev. Dr. J. S. Wardlaw recom- 
mends the following course : — 

" Begin to speak as soon as you can put two or three words 
together. Not to speak till you think you are able to speak, 
is not to speak at all. 

" Visit the Mission schools and catechise the children, 
trying to explain a little here and there, and give a word of 
advice. As you get on say a few things to the people who 
may gather around to listen. 

6£ Accompany the native evangelist into the town or village, 
and listen attentively to his addresses and conversations with 
the people. Try and read aloud a portion of Scripture or a 
part of a tract, letting the natiye teacher expound — endeavour- 

* " Calcutta Christian Observer for 1S5S." p. SS. 
t "Mission to the Mysore,'' p. 240. 



80 



STUDY OF THE VERNACULARS. 



ing yourself to say a little. It might not be undesirable to write 
and commit to memory a very short address. It would test 
your power of speaking intelligibly. 

"Let your attempts to utter your voice in the public 
assembly not be too long delayed ; but let your first attempts 
be very brief. Let whatever you use be read over by some 
one beforehand. 

" Try from time to time, when you begin to use the 
language, to gather two or three around yon in some quiet 
corner, and exercise your gift, as far as it may go. And 
when you have begun to feel a little freedom in the language, 
make a short tour to some of the surrounding small villages, 
taking a catechist with you. You will find yourself more at 
ease with the country people. You will also be obliged to 
talk in the vernacular, as English is not understood. 
Missionaries have acknowledged the great benefit derived from 
this."* 

Study the Laws of Derivation. — The Indian lan- 
guages are in general copious ; but the number of roots 
is not very large. Carefully ascertain how compounds 
are formed, and your vocabulary may be extended with 
ease by gradually committing to memory the roots. 

Knowledge of General Principles. — It will be seen 
that the study of grammar at the commencement has 
not been advocated. When, however, some progress 
has been made, grammatical study will be found very 
useful. Some acquaintance with comparative grammar 
will make much difference both in the progress and 
mental feelings in acquiring a new tongue. 

The young Missionary may begin with Max Miiller's 
" Science of Language," if he has not already studied 
the work. Whitney's " Lectures on Language," though 
less brilliant, are more reliable. Farrar's 66 Families of 
Speech " is a smaller work on the same subject. 
Caldwell's "Comparative Grammar of the Dravidian 
Languages " will be found of great value to the 
Missionary in South India. A corresponding work for 
North India is a desideratum. 

* ''Lectures to Students. " 



KNOWLEDGE OF GENERAL PRINCIPLES. 



81 



A few salient points may be briefly noticed. 

Max Muiler shows that originally language was 
monosyllabic, and every word was distinctly significant. 
This he terms the Badical Stage. It is best repre- 
ented by ancient Chinese. Everything depends on the 
proper collocation of words in a sentence. Ngo ta ni 
means " I beat thee ;" but ni ta ngo would mean " Thou 
beatest me.' 5 Words may be joined, as hoangkin, 
yellow metal (i.e., gold) ; but each retains its primitive 
form. 

In the second stage of two roots which coalesce to 
form a word, one retains its radical independence, and 
the other sinks down to a mere termination. This 
is called the Agglutinative Stage. "The conjugation 
and declension can still be taken to pieces ; and 
although the terminations have by no means always 
retained their significative power as independent words, 
they are felt as modificatory syllables, and as distinct 
from the roots to which they are appended."* The 
root must never be changed, as in the English take, 
took, though the terminations in some cases may 
vary. 

By far the largest number of languages belong to the 
second stage. Among them are included Australian, 
Japanese, Malay, Siamese, the Dravidian languages of 
India, Mongolian, Turkish, and Finnish. Formerly 
they were classed under the title of Scythian. Max 
Muiler proposes the term Turanian, from tura, swift- 
ness, expressing the wandering character of the tribes. 
Farrar suggests the term " Allopkylian, i.e., spoken by 
other different tribes of the human family." 

It is essential in nomadic languages that the radical 
portion should stand out clear, in order to be intelli- 
gible to many, though their intercourse be but scanty. 

In the third stage all the roots may coalesce, or have 
their original distinctness blurred by phonetic corrup- 
tion. This is called the Inflectional or Amalgamating 
* Max M tiller's " Science of Language," p. 297. 

E 3 



82 



STUDY OF THE VERNACULARS. 



Stage. It is best represented by the Semitic and 
Aryan* families. Max Muller remarks that, " The dif- 
ference between an Aryan and a Turanian language is 
somewhat the same as between good and bad mosaic. 
The Aryan words seem made of one piece, the Turanian 
words clearly show r the sutures and fissures where the 
small stones were cemented together." 

" The Semitic family is divided into three branches, 
the Aramaic, the Hebraie, and the Arabic." "Every 
root in these languages, as far back as we know them, 
must consist of three consonants, and numerous words 
are derived from these roots by a simple change of 
vowels, leaving the consonantal skeleton as much as 
possible intact?'t 

The variations in sing, sang, sung, afford some idea of 
the changes which take place. 

The etymological meaning of Arya seems to be " one 
who ploughs." It is connected with the root ar, Arare. 
Originally it was applied to the cultivators of the soil ; 
in time it acquired a wider signification. In later 
Sanskrit writers arya, derived from arya, means nolle. 
The Aryan family of languages is divided into two 
great divisions. The southern division includes Sanskrit 
and its derivatives, Pushtu or Affghan, Persian, and 
Armenian. The northern division comprehends Celtic, 
Italic, Hellenic, Slavonic, and Teutonic languages. 

3Iax Mflller observes, " The terms for God, for house, 
for father, mother, son, daughter, for dog and cow, for 
heart and tears, for axe and tree, identical in all the 
Indo-European idioms, are like the watchwords of 
soldiers. We challenge the seeming stranger ; and 
whether he answer with the lips of a Greek, a German, 
or an Indian, we recognize him as one of ourselves. 
There was a time when the ancestors of the Celts, the 
Germans, the Slavonians, the Greeks and Italians, the 
Persians and Hindus, were living together within the 

* Also called the Indo-Eiiropeari Family, 
t " Science of Language/ 3 p. 2S7. 



KNOWLEDGE OF GENERAL PRINCIPLES. 83 



same fences, separate from the ancestors of the Semitic 
and Turanian races."* 

The same writer thus explains some of the termina- 
tions in inflectional languages : " What we now call the 
terminations of cases were mostly local adverbs ; what 
we call the personal endings of verbs were personal 
pronouns. Suffixes and affixes were all independent 
words, nominal, verbal, or pronominal ; there is in fact 
nothing in language that is now empty, or dead, or 
formal, that was not originally full, and alive, and 
material."! 

A few illustrations of phonetic corruption may be 
given. Compounds may be changed, as, yes, sir, is 
vulgarly pronounced yesr. Loved was originally love 
did ; the Latin ho of amabo is the old future hhu, to 
become. The Sanskrit term vinsati, twenty, is com- 
pounded of dvi, two, dasa, ten. The initial consonant 
is dropped in dvi ; from dasa, ten, is derived dasati, a 
decade, which is reduced to sati. The Latin viginti, the 
Greek eikati, owe their origin to the same process. 
The French age is derived from aevum. The changes 
were as follows : aevum, aevitas, aetas, aetaticum, eclage, 
eage, age. 

Every inflectional language was once agglutinative, 
and every agglutinative language was once mono- 
syllabic. The three stages, to some extent, blend into 
each other. Some dialects of modern Chinese show 
signs of agglutination ; Turkish has made great advance 
towards inflectional forms. Proofs are gradually being 
collected of the common origin of lan°;ua9:e. Dr. Cald- 
well gives lists of glossarial affinities between Dra vidian, 
Aryan, and Semitic vocables, J 

The Dravidian languages of Southern India, the prin- 
cipal of which are Tamil, Telugu, Canarese, Malayalam, 
and Gond, are unquestionably Turanian in their struc- 

* " Sanskrit Literature/' p. 14. 

f " The Stratification of Language,'' p. 32. 

X " Dravidian Comparative Grammar/' pp. 437 — -±89 



84 



STUDY OF THE VEBKACtJLABS. 



tare, though they contain Sanskrit words in varying 
proportions. Dr. Caldwell observes, 

" Trench's expression respecting the character of the con- 
tributions which our mother-English has received from 
Anglo-Saxon and from Latin respectively, are exactly appli- 
cable to the relation and proportion which the Native 
Dravidian element bears to the Sanskrit contained in the 
Tamil. 

" 4 All its joints, its whole articulation, its sinews and its 
ligaments, the great body of articles, pronouns, conjunctions, 
prepositions, numerals, auxiliary verbs, all smaller words 
which serve to knit together and bind the larger into sen- 
tences, these, not to speak of the grammatical structure of 
the language, are exclusively Anglo-Saxon (Dravidian). The 
Latin (Sanskrit) may contribute its tale of bricks, yea of 
goodly and polished hewn stones to the spiritual building, 
but the mortar, with all that holds and binds these together, 
and constitutes them into a house, is Anglo-Saxon (Dravidian) 
throughout. 5 "* 

Grammatical structure is of far more consequence in 
determining the relationship of languages than a com- 
parative vocabulary. Dr. Caldwell points out some of 
the most essential differences in this respect between 
the Dravidian languages and the Sanskrit. The whole 
should be studied with great care. A few of them are 
given below. 

1. In Dravidian languages, the principal verb always 
occupies the last place in the sentence. He struck me, 
is rendered, He me struck. 

2. Prepositions become postpositions. To men, be- 
comes, men to ; houses on hills, hills on houses. 

3. Nouns are inflected, not by means of case-termina- 
tions, but by suffixed post-positions. The only difference 
between the declension of the plural and that of the 
singular is, that the inflectional signs are annexed in 
the singular to the base, in the plural to the sign of 
plurality. 

* " Dravidian Comparative Grammar," p. 32. 



KNOWLEDGE OF GENERAL PRINCIPLES. 



85 



4. The Dravidian dative J:u, lei. or ge, bears no ana- 
logy to any dative case-termination in any Indo-Euro- 
pean language. 

5. The existence of two pronouns of the first person 
plural, one of which includes, the other excludes the 
party addressed, is a peculiarity of the Dravidian dialects, 
as of many of the Scythian languages ; but it is unknown 
to the Sanskrit and the languages of the Indo-European 
family. 

6. Kelative participles are used instead of relative 
pronouns. The person who came, is rendered, the who- 
came person. 

7. Dravidian verbs have no passive voice, properly 
so called. 

8. Xew verbal bases can be produced by the mere 
addition of certain letters, which give to every verb a 
negative or causative meaning. 

9. Continuative participles are preferred to con- 
junctions. 

The words of Sanskrit origin adopted in Tamil are 
chiefly technical terms. Tamil may be written without 
using:: any Sanskrit-derived words. The infusion of 
Sanskrit is larger in Canarese and Telugu. In the 
latter language the pure Telugu words are estimated 
at only one-half, the bulk of the remaining moiety being 
Sanskrit words, pure or corrupted. Words of Sanskrit 
origin, on the other hand, greatly preponderate in the 
languages of Northern India, including Bengali, Oriya, 
Hindi, Urdu, Punjabi, Gujarati. and Marathi. Culebrook 
asserts that nine-tenths of the Hindi may be traced back 
to Sanskrit. 

But though the vocabularies of the northern languages 
are mainly Sanskrit, the structure is in some important 
points Turanian. Dr. Caldwell thus enumerates the 
principal particulars in which the grammar of the North 
Indian idioms accords with that of the Dravidian lan- 
guages :— 

" (1) The inflexion of nouns by means of separate post-fixed 



86 



STUDY OF THE VERNACULARS. 



particles; (2) the inflexion of the plural by annexing to the 
unvarying sign of plurality the same suffixes of case as those 
by which the singular is inflected ; (3) the use of a dative or 
dative accusative in £ Ko 5 or ' Ku (i) the use in several of 
the northern idioms of two pronouns of the first person 
plural, the one including, the other excluding the party ad- 
dressed ; (5) the use of post-positions, instead of prepositions ; 

(6) the formation of verbal tenses by means of participles ; 

(7) the position of the governing word after the governed."* 

The Turanian element in the northern languages has 
not yet been sufficiently investigated. Max Miiller 
says, "Hervas was told by Missionaries that in the 
middle of the eighteenth century the Araucans used 
hardly a single word which was not Spanish, though 
they preserved both the grammar and the syntax of 
their own native speech."! Part Second of Muir's Sans- 
krit Texts contains much interesting information on the 
changes which Sanskrit passed through. But a com- 
plete history of the Turanian element seems still wanting. 
Unquestionably North India was occupied by Turanian 
tribes before the Aryan invasions. Dr. Caldwell 
seems inclined to believe that they belonged to a later 
immigration. " The differences which appear to exist 
between the Dravidian languages and the Scythian 
under-stratum of the northern vernaculars induce me to 
incline to the supposition that the Dravidian idioms 
belong to an older period of the Scythian speech."j 
Dr. Wilson of Bombay considers that this is certainly 
the case with regard to the Marathi. 

The whole subject presents an interesting field of 
inquiry. 

Examinations.— The principal Societies now require 
Missionaries to pass examinations in the vernacular. 
The following is the Marathi Standard of the Church 
Missionary Society : — 

* " Dravidian Comparative Grammar/' p. ±0. 

f " Science of Language," p. 77. 

% u Dravidian Comparative Grammar," p. 70. 



CONTINUED STUDY — SANSKRIT. 



87 



Written. — (1) To make a written translation into English 
from a passage taken from the Bal Mitra, or the Fourth Book 
of the Government Vernacular Series, or of iEsop's Fables ; 
and a couple of pages of some idiomatic Tract. 

(2) To make a written translation into Marathi of a 
couple of pages of any suitable English Tract. To write a 
short Sermon. To write a letter to a catechist. 

Viva voce. — (1) To read and translate some portion of the 
Marathi Scriptures and Liturgy. (2) To render into Marathi 
a prayer such as is commonly used. (3) To quote from 
memory from the Marathi Scriptures some passages on the 
state of man by nature and on salvation by Christ. (4) To 
give an exposition in Marathi of a portion of Scripture. 
(5) To converse with some natives before the examiners. 

The examination to be conducted by two Missionaries and 
a Layman when possible. 

When you have made some progress, the Scriptures 
should form a great object of study. But the language 
used in conversation and original compositions, not 
translations, should form your standard. The different 
versions of Scripture vary considerably; some trans- 
lators sacrificing closeness of rendering for the sake of 
idiom, and vice versa. 

Continued Study. — After you have passed your ex- 
amination, do not give up the study of the language. 
Devote a certain proportion of your time to the reading 
of standard native works. Your mastery over the lan- 
guage will be rendered more complete ; you will know 
more of the workings of the native mind ; and you will 
be able to note similes and illustrations which may be 
used in your addresses with much effect. Endeavour 
to acquire gradually a general knowledge of the literature 
of the people among whom you labour. A history of 
the literature of each language, with a Catalogue 
Eaisonne, should be provided for Missionaries. 

Sanskrit. — Orientalists are apt to overrate the value 
of this language in a Missionary point of view. Old 
pundits and others acquainted with Sanskrit are, 



88 



STUDY OF THE VERNACULARS. 



humanly speaking, about the least hopeful class to 
operate upon. They were rapidly dying out even in 
Benares, for the study, they said, brought neither honour 
nor profit. The action of the Indian Universities with 
regard to Sanskrit will give more importance to such 
men, while it will draw the attention of Indian youths 
from subjects of much greater utility. 

The value of Sanskrit to a Missionary depends a good 
deal upon his position. A knowledge of it enables a 
person to have a clearer idea of the meaning of Sans- 
krit-derived words, and to spell them more accurately. 
To quote a Sanskrit stanza, with words of " learned 
length and thundering sound." w T ill raise a Missionary 
in the estimation of the people, and often silence a noisy 
caviller. The only question is, will it rejpay the labour ? 
Notwithstanding that the study has been greatly facili- 
tated by the works of Monier Williams and others, 
from the very complex character of the language, the 
acquisition involves the loss of a great amount of time. 
It is very desirable that a few Missionaries, who have 
a talent for languages, should acquire a good knowledge 
of Sanskrit ; but in the case of the majority of Mission- 
aries the time may be spent otherwise to more advan- 
tage. Under any circumstances, its study should not 
be commenced till the Missionary has passed in the 
vernacular. 

" Let all other tongues alone, 
Until you're master of your own." 

Advantages of Study. — A young Missionary in Syria 
writes : — 

" The language used to loom up before me as almost a per- 
sonal barrier. But while I find it difficult, and just at this 
stage discouraging, yet I am making progress every week, 
and I am sure of it in the end. The language, instead of 
being a great trial, is a blessing to the new Missionary. He 
needs the year or two which it requires for preparatory ex- 
perience and observation, for becoming acquainted with the 
natives and their customs, and for familiarizing himself with 



STUDY OF THE PEOPLE. — IMPOBTANCE. 



89 



the nature and processes of Missionary labour. Were he to 
be plunged at once, upon his arrival, into the absorbing 
duties and trying responsibilities of active Missionary life, 
the results would be disastrous. Body and soul would sink, 
and the cause of Christ would suffer from his inexperience. 
Humanly speaking, one of the first requisites for success in 
this work is wisdom and good judgment, in speech, in action, 
and in dealing with men. These quiet months of study and 
observation and preparatory experience are invaluable." 



VI. STUDY OF THE PEOPLE. 

Importance. — While the Missionary should give his 
strength at first to the acquisition of the language, it is 
of very great consequence that he should be acquainted 
with the inner life of the people and the springs of 
action by which they are moved. In general, Europeans 
are separated from the natives by a great gulf ; they 
see them as servants or subordinate officers ; they may 
hold intercourse with them on business ; but of their 
home life, the thoughts which pass through their breasts, 
they are almost entirely ignorant. Missionaries mix 
more w T ith the people, and know more ; but the most 
experienced are the first to confess how much is yet a 
mystery to them. The following remarks were made 
at a Missionary Meeting in Bombay : — 

" An intimate knowledge of their modes of thought and 
social habits is necessary in order to enable any one fully to 
sympathize with the feelings they experience when a different 
religion is offered to their acceptance ; but after 200 years 
spent by the English among the people, no European has yet 
acquired the requisite knowledge to enable us to know with 
certainty the prejudices that we wound, or the affections 
that we fail to win. 55 * 

This ignorance is unquestionably one great cause 

* " Report of Bombay Diocesan Committee of the S. P. G. for 18 63," 
p. 15. 



90 



STUDY OF THE PEOPLE. 



why Missions have not made greater progress. Want 
of Adaptation is a crying defect. 

The Missionary, while he is improving his knowledge 
of the language, may learn a great deal from his 
munshi about the people, by drawing him out in con- 
versation. By taking up a series of topics, the infor- 
mation may be systematized. In addition to this, two 
hours daily may be devoted to the study of the subject. 
It will form an agreeable variety, while in itself the 
knowledge will be of great value. Supposing a Mis- 
sionary to give eight hours a day to sleep, bathing, and 
dressing, an equal time to devotional reading, meals, 
exercise, general literature, &c, there will remain six 
hours for the language, and two for the studies pro- 
posed. One hour may be allotted to history and the 
social life of the people ; the other to the religious 
systems, &c. Of course the Missionary may pick up 
valuable information during his walks, &c. ; books like 
Heber's Journal may be read during seasons of relaxa- 
tion. 

Some of the subjects of study may now be noted. 

Geography. — The physical features of a country 
exert a considerable influence on the inhabitants. The 
rice-fed Bengali, who has been said to, live in a vapour 
bath for a considerable portion of the year, differs 
much from the Sikh, whose frame is strengthened by 
the dry heat and the winters of the Punjab. Get a 
good general Map of India, and the Atlas sheet for the 
district in which you reside. Murray's Handbooks 
give excellent topographical accounts of the Bombay 
and Madras Presidencies. Thornton's Gazetteer of 
India is valuable for the whole country. Very full 
descriptions have been published of a few districts. 
The geology, botany, and zoology of India all possess 
interest. Some sources of information are pointed out 
in the Appendix. 

History. — The Hindoos have no history, properly so 



HISTORY. 



91 



called. Professor Cowell has the following remarks on 
this subject : — 

" The Hindu mind turned away from all the sympathy of 
life and its objects, to lose itself in 6 a past which never was 
a present.' Hence we have no such thing as Indian history. 
Elphinstone has well said, £ No date can be fixed before 
Alexander's invasion, no connected relation of the national 
transactions attempted before the Muhammadan conquest.' 
For history implies a sympathy with the present, and this 
has never existed in the Hindu mind. The very word history 
has no corresponding Indian expression. In the vernaculars 
derived from the Sanskrit we use the term itihas. But how 
immeasurably different the Sanskrit itihdsa, and the Greek 
lorropla ! The one implies personal research and inquiry — its 
best comment indeed is Herodotus' own life of travel from 
land to land ; the other is a curious compound of three words, 
iti, ha, asa, which almost correspond in meaning to our old 
nursery phrase, £ There was once upon a time.' In Sanskrit 
authors the name means simply a legend; it is applied to 
the mythological traditions in the prose Vedas, or the later 
heroic poems, as the Mahabharata; and, in defect of any 
better term, it has been accepted as the native word for 
history. But its very selection implies that the distinction 
was unfelt between history and legend. From the earliest 
ages down to our own clay, the Hinclu ^nind seems never to 
have conceived such an idea as an authentic record of past 
facts based on evidence. It has remained from generation to 
generation stationary, in that condition which Mr. Grote has 
described so vividly in the first two volumes of his " History 
of Greece." The idlest legend has passed current as readily 
as the most authentic fact, nay, more readily, because it is 
more likely to charm the imagination ; and, in this phase of 
the mind, imagination and feeling supply the only proof 
which is needed to win the belief of the audience. Hence 
the whole history of ancient India is a blank. We know 
nothing of the actual events which transpired — the revolutions 
which changed the aspect of society, such as the growth of 
the caste system, the rise of Buddhism, the first great protest 
against caste, its temporary triumph, or its final overthrow — 
unless it be in a few fragments, any allusions which dropped 
unconsciously from the Brahmanical writers, and which 



92 



STUDY OF THE PEOPLE. 



modern scholarship has toilsomely pieced together, like broken 
sentences in a palimpsest. In the same way India has 
properly no literary history ; her greatest authors are only 
names."* 

Lassen, in his "Indische Alterthtimskunde,'' has 
described with great industry and skill the early history 
of India. An English translation of his work is a 
desideratum. Mr. Wheeler has endeavoured to point 
out the substratum of truth which he supposes to exist 
in the great epic poems. This, however, is attended 
with great uncertainty, and he is not an oriental 
scholar like Lassen. Mrs. Manning's " Ancient and 
Mediaeval India " contains much interesting information 
regarding the early state of the country. Elphinstone's 
"History of India ; ' (Cowell's edition) may be read for 
the Muhammadan period. Marshman's History gives 
an excellent account of the British period. Mill's 
history (Wilson's edition) gives very full details regard- 
ing the later history. Macaulay's Essays contain 
graphic sketches of Clive and Warren Hastings. Grant 
Duff's History of the Mahrattas, Cunningham's History 
of the Sikhs, and similar works, will be of special 
interest in particular parts of the country. 

Social Life. — This is a wide and important field of 
inquiry. India is peopled by several nations, differing 
about as much from each other as the English, French, 
Germans, and Italians. No account of the Bengalis 
can be taken as an accurate representation of the 
Tamil. Each nation has its peculiarities, and requires 
a special description. Still, all followers of the 
Brahmanical system have certain features in common. 
Dr. Wilson of Bombay recommends the study of a little 
work, "The Hindus," published in the Library of 
Entertaining Knowledge. Ward's Hindus contains a 
large fund of information. The specimens of conversa- 
tion are very characteristic. A small volume by Babu 

* "Inaugural Lecture," pp. 10, 11. 



CHARACTER OF THE HINDUS. 



93 



Ishuri Dass gives a good account of the domestic 
manners of the Hindus of the North- West Provinces. 
The work of Dubois is valuable and accurate for some 
districts of Southern India. Arthur's " Mission to 
Mysore " contains an excellent chapter on the subject. 
The best account of the Muhammadans is probably 
found in the " Qanoon-i-Islam " by Herklots. 

On this interesting subject much may be gleaned 
from the epic poems and Hindu tales. 

CHARACTER OF THE HINDUS. 

As Missionary operations must be guided to a large 
extent by the genius of the people, a few remarks may 
be made on some of the features of Hindu character. 
The ordinary Hindu under Brahmanical influence is 
taken as the type. The Muhammadans and Wild 
Tribes are excluded at present. 

Attachment to Form. — This is a characteristic of 
all orientals, but especially of the Hindus. Custom 
is the great law. The tremendous system of Caste 
originates in the same principle. Caste has far more 
influence over the people than anything else. Com- 
pared with it, the whole Hindu pantheon is a bagatelle. 
As is well known, the Brahraans, Kshetriyas, Yaisyas, 
and Sudras are supposed to have been produced from 
the mouth, the breast, the thighs, and the feet of 
Brahma. Dr. Duff thus illustrates caste, and points out 
some of its effects upon the character : — 

" The great family of man, in the opinion of the Hindus, 
is made up of different genera and species, each as essentially 
distinct from the rest as one genus or species of birds, beasts, 
or fishes is from one another. Each such genus of man con- 
stitutes what is reckoned one of the primeval castes, and each 
such species one of the subsequent divisions or subdivisions, 
which now amount to many hundreds. However closely 
different birds, beasts, and fishes may resemble each other in 
outward appearance and general characteristics, each hind will 



9^ 



STUDY OF THE PEOPLE. 



keep itself distinct by its food, its habits, and its sympathies; 
will associate and congenialize with those of its own kind, in 
preference and to the exclusion of others. It would be 
monstrous if the members of one genus would cease to 
resemble and unite with the members of its own genus and 
mix with and adopt the distinguishing marks and habits of 
another. It would be strange indeed were the lion to graze 
like the ox. or the ox to slay its prey like the lion. The 
special capabilities also of service to be derived from any 
particular genus or species of animals cannot be transferred 
to another. A sheep or an ox, for example, cannot be made 
to answer the same purpose as a horse. It would be un- 
natural to expect that an ox should carry a rider as swiftly as 
a horse can, and wrong to make the attempt to train him for 
the racecourse. 

" Ideas somewhat akin to these seem to form the ground- 
work in the Hindu mind of the prevalent notions of caste, 
and may help to account for the fact that the points con- 
sidered most essential in caste are food and its preparation, 
intermarriage within the same cp*. ste only, hereditary occupa- 
tion, and a peculiar sympathy with the whole caste, which, 
taking the form of imitativeness, leads an individual Hindu 
to follow the example of his caste, just as a sheep or a wild 
pigeon follows the example of the flock. These ideas also 
may so far explain the ground of the local variations observ- 
able in the customs and usages of the same caste. In one 
place a Hindu will consent to do what in another he would 
peremptorily refuse to do, simply because in the former he 
is countenanced by the example of his brethren, and not in 
the latter; just as a flock of sheep or pigeons may, from 
accidental causes, somewhat vary its habits or movements in 
different localities.''''* 

The Bev. E. Storrw remarks, 

" £ I shall if I choose 9 — I will do as I please ' — are 
phrases an Englishman delights to use, 4 just to show his 
independence. 5 Most men in India, on the contrary, would 
question either the sanity or the sense of any one who used 
them freely. They shrink from whatever is personal, new, 
and peculiar. Every one seems disposed to sink his indi- 

* " The Indian Rebellion," pp. 324-6. 



ATTACHMENT TO FORM. 



95 



viduality into the general life of the community to which his 
caste attaches him. ,J * 

Dr. Caldwell thus corroborates the above, and 
mentions the course which must be followed in 
Missionary effort : — 

46 Opinions do not as in England extend equally from class 
to class, but only circulate with a gyratory motion within 
the caste in which they originated. Ordinarily the enlighten- 
ment and evangelization of one class produces scarcely any 
perceptible effect upon others. It is the custom for every 
caste and class to have prejudices and practices of its own ; 
and it is not the custom for any caste or class to imitate or 
borrow from its neighbours. Consequently every caste, or 
at least every circle of castes, must be made the subject of 
special Christian effort. "f 

The Hindus are still further bound together by their 
family system. Married sons generally live under the 
paternal roof. Should one of them evince any desire 
to embrace Christianity, the whole force of family ties 
would be exerted against him, and every effort would 
be made to deprive him of wife and children. 

Arthur shows the bearing of the system upon the 
progress of conversion : — 

" Each family and each caste is impacted in itself, and con- 
creted with all the others, each person forming but a particle 
of the mass. A man's mind consists of the traditions of the 
ancients, the usages of his caste, and the dogmas of his sect ; 
independent principles, independent convictions, independent 
habits, he has none. You cannot move him without disinte- 
grating the mass. It is no light work. A Hindu mind is 
not dissevered from the system but by the application of 
vast forces. Slowly and painfully it disengages itself, it 
halts, and heaves, and writhes before finally parting : — and 
many (even some Missionaries) treat this as an obstacle to 
the spread of Christianity in India. Is it so ? Most indu- 
bitably, if the object of Christianity be to gain, in a few years, 

* " India and Christian Missions," p. 93. 
t " Tinnevelly Skanars." 



96 



STUDY OF THE PEOPLE. 



a given number of converts. But if her object be to pervade 
all the regions of Hindustan, then the social bonds, which at 
first retard individual conversions, so far from being obstacles 
to a universal revolution, are but agencies which infallibly 
conduct to the remotest depths of the country the impression 
made by the Missionary at the surface. . . . Where the 
population is limited, and the relations of society are loose, 
it is, humanly speaking, comparatively easy to convert a man 
to Christianity. This conversion is of unspeakable import- 
ance ; it saves a soul from death. But what relation has this 
event to the stability of Satan's empire in the continents that 
contain more than half the human family ? Scarcely any. 
A jew r el has been snatched from destruction, but no stone 
struck from the foundation of the citadel of evil. Not so 
with the conversion of one forming part of a system which 
embraces a continent. His escape rends a link in a chain 
whereby millions upon millions were bound. ... In no 
country will individual conversion, in a given locality, be 
slower at first than in India ; in no country will the abrup- 
tion of masses from the 6 great mountain ' be so vast or so 
rapidly successive."* 

There is no such thing as 'patriotism among the 
Hindus. " The Indian," says Max Muller, " never knew 
the feeling of nationality." The only persons who 
understand the idea are the few who have received a 
superior English education. Caste supersedes nation- 
ality. The rules of caste form the standard of ptiblie- 
opinion. These, however, refer chiefly to food and 
marriages with other castes. All the crimes committed 
y Nana Sahib had no effect upon his position as a 
Brahman. But if, conscience-smitten, he had taken 
into his house a European orphan child, saved from the 
massacre at Cawnpore, and allowed him to drink out 
of his own cup, his caste would have been irretrievably 
ruined. 

Hindus, somewhat enlightened, begin to feel caste 
to be a heavy yoke ; but it is not so with the people 
generally. They " love to have it so." Strange as it 

* " Mission to the Mysore " pp. 313-315. 



ATTACHMENT TO FORM. 



97 



may seem, some of the lowest in the scale are the 
greatest sticklers for the system. The Pariahs, or tom- 
tom-beater caste, and the shoemakers, have occasionally 
bloody contests about caste privileges. Dubois says, 

" Gentlest of all creatures, timid under all other circum- 
stances, here only the Hindu seems to change his nature. 
There is no danger that he fears to encounter in maintaining 
what he terms his right, and rather than yield it, he is ready 
to make any sacrifice, and even to hazard his life." 

The grounds of dispute often are, whether a person 
has a right at his marriage to be carried in a palanquin, 
whether drums may be beaten, whether flags of certain 
colours may be displayed. Dubois mentions a fierce 
dispute, originating in a shoemaker at a festival stick- 
ing red flowers in his turban, which the Pariahs insisted 
that none of his caste had a right to wear. One phase 
of the Hindu mind is thus exhibited. 

The subject of caste deserves study. The prize essay 
by the Rev. H. Bower will be found useful. Dr. Wilson 
of Bombay is preparing an elaborate work on the 
subject, the first volume of which is now ready. 
Dr. Muir's " Sanskrit Texts," Vol. I., contains " Mythical 
and Legendary Accounts of the Origin of Caste, with an 
Inquiry into its Existence in the Veclic Age." There is a 
treatise on caste by Irving, published in London in 
1853, but it shows much ignorance of the subject. 

The Hindu love of. form is strikingly displayed in 
numberless superstitious observances. If attention to 
ceremonies constituted religion, the Hindus would be 
the most religious people in the world. The Bev. Lai 
Behari De remarks, that the Hindus eat religiously, 
drink religiously, bathe religiously, dress religiously, 
and sin religiously. Persons who have been very 
observant of outward forms become intensely self- 
righteous and devout after their fashion. But, on the 
whole, there is most painful apathy with regard to the 
concerns of the soul. The remarks of Lacroix with 

F 



98 



STUDY OF THE PEOPLE. 



respect to the Bengali apply very much to all the 
Hindus : — 

" Though naturally very acute, and fond of religious contro- 
versy, when it relates to mere theories and speculation, it is 
truly sad to find them often quite unimpressed, when address- 
ing them on more serious and practical subjects ; such as the 
holiness and justice of God, the polluting nature of sin, its 
universality, guilt, and heinousness, repentance, salvation, 
death, judgment, eternity and other topics of this kind, which 
among nearly every other people create solemnity and reflec- 
tion. Nay, this indifference and apathy are in the Bengalis 
at times carried to the extent of levity ; as is seen by their 
endeavouring to turn even the most solemn truths into 
ridicule, and to make them a matter of jest and laughter ; 
thus rendering it at the very outset almost impossible to fix 
their attention in such a manner as to fasten conviction on 
their heart and to do them any good."* 

Visits to temples are in many cases the picnic 
parties and pleasure tours of the Hindus. The women 
are fond of them, because they are then released from 
their monotonous confinement. Not unfrequently they 
originate in vows. A member of the family is danger- 
ously ill, and, in the hope of restoration, a pledge is 
given that an offering will be presented to a certain 
temple. English Christians often pity Hindu ascetics, 
whom they suppose to be sin-burdened souls, vainly 
endeavouring to obtain relief. One of several instances 
given in the life of Ehenius may be quoted, as a 
specimen of the real state of things with regard to the 
great majority of such men : — 

" On my way home, I met with a person walking on spikes, 
and having a thick iron staff in his hand, with which he beats 
himself every now and then. I stopped and addressed the 
man. As soon as I called him, he threw off his spiked shoes, 
which his wife took up. I asked him why he did this. He 
said, ' For the sake of my livelihood.' £ Has not Almighty God 
given you your hands and feet in order to get a livelihood ?' 



* "Calcutta Conference Report," p. 25. 



INSINCERITY. 



99 



And, suspecting that he did this rather as a penance, I ques- 
tioned him about it ; but he said, ' No ;' — to get rice is his 
design." — Memoirs, p. 99. 

Politeness is a characteristic of the Hindus. It lias 
been said that every Hindu is a born gentleman. Per- 
sons even in the lowest walks of life conduct themselves 
with propriety. The Missionary may turn this feature 
of Hindu character to good account. Bishop Micidleton 
noted in the rules which he laid down for himself before 
leaving England, " Manner is something with everybody, 
and everything with some." Few attach more import- 
ance to it than the Hindus. As in general they are 
treated very cavalierly by the English, courtesy on the 
part of a Missionary is the more appreciated. It will 
produce a most favourable impression at the outset, and 
cause the Gospel message to be listened to with much 
more readiness. By every consideration, the Missionary 
is bound to " be courteous." In the remarks on visiting- 
native gentlemen, some hints are given as to the Hindu 
ideas of polite behaviour. 

Shore observes of Europeans in India, " Those of the 
lowest origin usually give themselves the greatest airs." 
The Hindus are remarkably acute in detecting such 
men. 

Insincerity. — " The most prominent vice of the Hin- 
dus," says Elphinstone, " is want of veracity, in which 
they outdo most nations even of the East." Dubois 
says, " Amongst the vices peculiar to them, we may 
place in the first rank their extreme sus|)icion and 
duplicity." The Greeks,* in the time of Alexander the 
Great, considered them truthful ; and the wild tribes 
are still so, to a large extent. The oppression to which 
they were subjected had a strong influence in producing 

* Arrian asserts that no Indian was ever known to tell an untruth; 
Strabo says that the Indians were so reasonable as never to have 
recourse to a lawsuit. Elphinstone remarks, that although these state- 
ments are erroneous, thev show the impression produced on the Greeks. 

F 2 



100 



STUDY OF THE PEOPLE. 



the present feature of tlie national character. Macaulay 
remarks, 

" All those arts which are the natural defence of the weak 
are more familiar to this subtle race than to the Ionian of 
the time of Juvenal, or to the Jew of the dark ages. What 
the horns are to the buffalo, what the paw is to the tiger, 
what the sting is to the bee, what beauty, according to the 
old Greek song, is to women, deceit is to the Bengali. Large 
promises, smooth excuses, elaborate tissues of circumstantial 
falsehood, chicanery, perjury, forgery, are the weapons, 
offensive and defensive, of the people of the Lower Ganges." 

One of the grand lessons inculcated in the Pancha 
Tantra, a popular work used in many schools, is, how to 
overcome by deceit. In this the Hindus have been apt 
scholars. The Eev. F. Schurr speaks of the Bengalis 
as a nation whose greatest skill consists in craftiness 
and cunning, and who pride themselves in their supe- 
riority in these unenviable qualities over their more 
dull European superiors."* 

The Hindu never thinks of the question, " What is 
truth ?" in reference to the most important of all con- 
cerns. The Eev. E. Storrow observes, 

" Whatever else it is, religion is not with the Hindu a 
question of evidence and of truth. To prove his religion 
true, or to reject it because he cannot do so, are alternatives 
he does not see the necessity of accepting. Hinduism is the 
religion of the Hindu race ; it has been so from the begin- 
ning. It is the custom of his caste to worship certain gods, 
and to maintain certain usages, and that is all he cares to 
know, and thinks it a statement which ought to prevent you 
in future troubling him on the matter." f 

The following extract shows the state of feeling among 
many of the better educated of the people : — 

" We have talked with many educated Hindus, men who 
have a competent knowledge of English, who have read the 
Bible, studied the evidences of Christianity, and are tolerably 

* "Calcutta Conference Report," p. 91. 
t " India and Christian Missions," p. 22. 



MINOR FEATURES. 



101 



well read in English literature. They will acknowledge can- 
didly the errors of Hinduism, — the superiority of Christian- 
ity, and even the obligations of Christianity ; but yet they feel 
perfectly easy and uncondemned though they confess, at the 
same time, they do not submit to it. It may be said that an 
Englishman will do the same — will acknowledge his belief 
in the truths of Christianity and will not submit to them. 
True, he may acknowledge that he ought to submit to them, 
and that he does not ; but he will acknowledge, too, that he 
is doing wrong in not submitting, and this is just one of the 
many points of difference between him and a Hindu. A 
Hindu does not feel that if he does not try to do as he says he 
ought to do, he is sinning. There seems to be no connection 
between his intellect and his conscience."* 

The duplicity of the Hindu occasions perhaps the 
sorest trial to the Missionary, anxious to hear the ques- 
tion, " What must I do to be saved ?" At last a reli- 
gious inquirer appears. The following extract from 
Lacroix explains the usual result : — 

" How often has it happened, for instance, that individuals? 
who for weeks together attended on a Missionary, protesting 
in the strongest language, and with seeming sincerity, their 
contempt of idolatry and their readiness to embrace Chris- 
tianity, were all the while actuated only by some sordid 
motive, such as the hope of getting the Missionary to assist 
them in a lawsuit they had in court ; or for the purpose of 
being employed by him, or recommended for some situation 
to persons in authority."! 

Minor Features. — A brief summary, abridged from 
Arthur, may be given of some other points of the Hindu 
character. 

" In the matter of temperance, both Hindu and Muham- 
madan, with pride and derision, boast their superiority to the 
Christian ! Nor is our shame lessened by alleging numerous 
defections among these two classes, when it is sadly manifest 
that such apostacies are often due to our presence. ... I do 
not think that a lack of filial regard is generally chargeable 

* " Calcutta Review," Vol. XXXIII. p. 55. 
f " Calcutta Conference Report," p. 26. 



102 



STUDY OF THE PEOPLE. 



on the Hindus. Contempt of either parent is held to be a 
frightful crime ; and affection for the mother seems deep and 
universal. 

" The Hindu has little active cruelty. He would seldom 
inflict pain for the sake of inflicting it ; he would not, like 
Domitian, take the trouble of catching the fly for the pleasure 
of killing it. But he has an apathy which enables him to 
look on the most harrowing miseries without a pang. He 
will not go out of his way to torture human beings ; but if 
revenge or the hope of gain stimulates him, he will do so to 
the utmost pitch, and as unmoved as if he were cutting sticks. 
His revenge once roused is unsparing and unquenchable. 
Coolly and yet furiously he pursues his victim: he will 
spend his last farthing at law rather than fail to ruin him ; 
and many cases have occurred in which, to bring upon him 
public odium, he has starved himself to death. 

" The temper of the Hindu is generally even. He lacks 
vivacity and fire. He is seldom giddy, seldom gloomy ; for 
the most part, sedate and mild ; but it is the mildness of 
apathy, not of benignity. He is avaricious of money ; greedy 
to seize it, firm to hold ; but little given to care. His apathy 
protects him from anticipatory troubles. An eccentric pro- 
digality chequers their habitual avarice. They will some- 
times give amazing sums to erect or adorn a temple, to feast 
the Brahmans, or to reward the address of an expert flatterer. 
They have also a passion for fame, and are therefore sensitive 
to praise, and captivated with any project that will make 
men 6 mention their name.' 

" The Hindu mind is patient, fertile, and astute ; close in 
ajyplication, prolific in fancy, and keen in discernment. It 
lacks breadth and fire. Its education narrows while it refines ; 
its religion holds up to the heart no pure grand object ; and 
its domestic affections are, like the feet of a Chinese lady, 
cased in iron from childhood, and ever retain a fixed and 
feeble stiffness. As a result, fervour and tenderness are not 
there. But give the Hindu an education large as known 
truth ; a religion calling up his emotions to a stainless 
blessed God ; a home where mutual love wants no chill pro- 
tections ; and then that mind of his will spread a broad wing, 
and take a bold flight in the upper regions of intellect. It 
is not likely that in any material enterprise they will ever 



POSITION OF HINDU WOMEN. 



103 



display the rough energy of our harder clime. But in works 
of the mind they will toil as hard and build as high 
as we."* 

Position of Hindu Women. — The following just and 
discriminating remarks on this subject are abridged 
from Dr. Caldwell's " Tinnevelly Missions " : — 

" It is a mistake to suppose that Hindu women are treated 
like slaves, if hard work is regarded as an essential feature of 
slavery ; for, perhaps, in no country of the world have women 
less work to do than in India. They live an easy, shady 
life, with little to do, and less to think about ; they are well 
fed, better clothed than the men, well hung out with jewels, 
rarely beaten when they don't deserve it, and generally 
treated like household pets. In their own opinion they have 
nothing to lament as a class, but are as well treated as women 
could wish to be, and are perfectly content. On the other 
hand, if slavery means social degradation, Hindu women 
must be regarded as slaves ; for not only are they denied 
equal rights with the men, but they are regarded as having 
no claim to any rights or feelings at all. 

The Hindu wife is not allowed to eat with her own hus- 
band ; her duty is to wait upon her husband when he is 
eating, and to eat what he has left. If they have any chil- 
dren, the boys eat with their father, and, after they have 
done, the girls eat with their mother. Nor is this the custom 
among the lower classes only ; it is the custom amongst 
every class of Hindus, in every part of India where I have 
been. If a party are going anywhere on a visit, the men 
always walk first, the women humbly follow ; the wife never 
so far forgets her place as to walk side by side with her 
husband, much less arm in arm. Worse than all this is the 
circumstance that women are unable to read, and are not 
allowed to learn. 

"It is commonly supposed, even by Europeans who have 
some acquaintance with India, that Hindu women are desti- 
tute of influence ; but this is a mistake. After residing 
amongst them for some years, and acquiring an intimate 
acquaintance with their social and domestic life, we found 



* See " Mission in the Mysore," pp. 343-434. 



104 



STUDY OF THE PEOPLE. 



that the majority of the married women of India are quite as 
influential in their families as women anywhere are.' 5 

A Bengali gentleman, who seemed to speak feelingly, 
stated at a meeting of the Bethune Society, Calcutta, 
that some women have too much influence. Ward 
asserts that occasionally Bengali viragoes beat their 
husbands ! An old grandmother often rules the house, 
and is the great supporter of idolatry. 

Considering the impure and superstitious character of 
Hindu literature, females probably sustain no loss in 
being unable to read it; but with the increase of 
Christian books, female education becomes of more and 
more importance. 

Sir William Muir, in his 66 Life of Mahomet," has the 
following remarks on the seclusion in which Muham- 
madan females are kept : — 

" The truth is that the extreme license of polygamy and 
divorce permitted to his followers by Mahomet rendered these 
safeguards necessary. Such license could not, without gross 
and flagrant immorality, be compatible with the free and 
open intercourse of European society. It would not in any 
nation be tolerated without restrictions which fetter and 
degrade the female sex. On that account the introduction 
of European manners and customs into Muhammadan society 
is altogether to be deprecated. The licentiousness of the 
system, without the present checks, cruel and unnatural as 
they are, would certainly create in Mussulman countries an 
utter dissolution of morality, already at a sufficiently low 
ebb."— Vol. IV. p. 234. 

The above remarks apply partly to Hindu society. 
Woman in India cannot be raised to her proper station 
till the country is Christianised. Still, early marriages, 
Kulin polygamy, and the cruel treatment of widows, 
may be denounced, and every encouragement given to 
female education. 



DEMON WORSHIP. 



105 



RELIGIOUS SYSTEMS. 

Value of Knowledge. — A single quotation may be 
given to show the importance of being acquainted with 
the superstitions current in India : — 

" Mr. Swartz, deeming it necessary, in order to converse 
with advantage with the people, to be well acquainted with 
their system of theology, whatever it was, spent five years, 
after he had obtained some proficiency in their language, in 
reading their mythological books only. Hard and irksome 
as this task must have been to a devout mind, he has reaped 
this benefit from it, that he can at any time command the 
attention of the Malabars, by allusions to their favourite 
books and histories, which he never fails to make subservient 
to the truth." 

Demon Worship. — Before the Aryan invasions, 
demonolatry prevailed among the Turanian tribes. It 
was, indeed, the most widespread form of superstition 
that ever existed. In several countries it is still 
dominant ; traces of it are to be found in every quarter 
of the globe. A full account of the system is a desi- 
deratum. 

The Shanars of South India, and rude aboriginal 
tribes everywhere, are especially noted for their demon 
worship. Caldwell observes, " Every Hindu work con- 
taining allusions to native life, and the dictionaries of 
all the Hindu dialects, prove the general prevalence of 
a belief in the existence of malicious or mischievous 
demons, in demoniacal inflictions and possessions, and 
in the power of exorcisms. The chief peculiarity of 
the superstition, as it exists among the Shanars, con- 
sists in their systematic worship of the demons in which 
they believe." In its essential features as it prevails 
in Tinnevelly, he considers it identical with the Sha- 
manism of Siberia. Tennent thus writes of it in 
Ceylon : — 

" Under the icy coldness of this barren system (Buddhism I 
there burns below the unextinguished fires of another and 



106 



STUDY OF THE PEOPLE. 



darker superstition, whose flames overtop the icy surninits of 
the Buddhist philosophy, and excite a deeper and more 
reverential awe in the imagination of the Singhalese/' 

The compiler has witnessed superstition in varied 
forms ; but perhaps he has seen none more appalling 
than the midnight orgies of demon worship in the 
jungles of Ceylon, when evil spirits are invoked from 
the four quarters to accept the offerings presented to 
them. 

The people say that the gods are by nature well- 
disposed, and will, therefore, not do them any harm ; 
but they must propitiate the malignant beings that 
cause sickness and other misfortunes. Through a 
large part of India it will be found, that when epi- 
demics are prevalent, and even in cases of individual 
illness, demon worship, more or less, is practised. The 
Brahmanical deities are then deserted, and the abori- 
ginal practices are resumed. With the spread of 
education and a knowledge of the laws of health, as 
well as the diffusion of Christian truth, the system is 
declining. Good native doctors would be of great 
value in this matter. 

The best account of demonolatry the compiler has 
met with is contained in Caldwell's " Tinnevelly 
Shanars." Callaway's Yakhun Xattanaiva is a transla- 
tion of a native poem, describing the system in Ceylon. 
The Missionary in most parts of India will require to 
investigate for himself. 

System of the Vedas.— The worship of the elements 
was the religious system of the first Aryan settlers. 
Max jlriller says, 

" In the hymns of the Yeda we see man left to himself to 
solve the riddle of this world. We see him crawling on 
like a creature of this earth, with all the desires and weak- 
nesses of his animal nature. . . . But he begins to lift up 
his eyes. He stares at the tent of heaven, and asks who 
supports it ? He opens his eyes to the winds, and asks 



SYSTEM OF THE VEDAS. 



107 



them whence and whither? He is awakened from darkness 
and slumber by the light of the sun, and Him whom his 
eyes cannot behold, and who seems to grant him the daily 
pittance of his existence, he calls his life, his health, his 
brilliant Lord and Protector. He gives names to all the 
powers of uature ; . . . they all seem to grow naturally into 
beings like himself, nay, greater than himself. He invokes 
them, he praises them, he worships them." 

Dyaus and Prithivi, heaven and earth, seem to 
have been very ancient Aryan divinities, and are in 
many passages of the Eig-Veda described as the parents 
of the other gods. Mitra and Varuna, day and night, 
are also gods of great antiquity. Varuna, at a later 
period, came to be regarded as god of the ocean. Indra 
was the favourite national deity of the Aryans in the 
Yedic age. More hymns are dedicated to his honour 
than to the praise of any other divinity. Some oriental 
scholars suppose that Indra took the place formerly 
occupied by Dyaus ; others that he superseded Varuna. 
Indra is the lord of the firmament, the w T ielder of the 
lightnings, who pierces the clouds with his thunder- 
bolts, and compels them to discharge their fertilizing- 
showers on the earth. The hostile power which with- 
holds the rain is personified as Vrittra or Ahi, a demon 
whose frequent conflicts with Indra, and defeats by the 
superior prowess of his antagonist, are largely celebrated 
in the hymns. Surya and Savitri are personifications 
of the sun. Ushas is the goddess of the dawn. Agni 
is the god of fire. He is one of the most prominent 
deities of the Rig-Veda. The hymns addressed to him 
far exceed in number those which celebrate any other 
divinity except Indra. Vayu is the wind personified. 
Thirty-three gods and goddesses are enumerated. 
Their relationship is not settled. The god who in one 
hymn is the father, is in another the son ; the same 
goddess is sometimes the mother, sometimes the wife. 
The chief religious services consisted in keeping alive 
the sacred fire, and in offering the intoxicating juice of 



108 STUDY OF THE PEOPLE. 

the soma-plant, which the deities were invited to quaff 
like thirsty stags. 

Hymns to be recited at sacrifices were gradually 
composed. As gifts were bestowed on those by whom 
they were chanted, the hymns were preserved to form 
a patrimony to certain families. 

Sir William Jones was struck with the similarity 
between the Vedic mythology and that of the Greeks 
and Romans. Their common origin, like that of the 
Aryan languages, is now satisfactorily established. 
Max Miiller says, " In exploring together the ancient 
archives of language, we found that the highest god 
had received the same name in the ancient mythology 
of India, Greece, Italy, and Germany, and had retained 
that name, whether worshipped on the Himalayan 
Mountains, or among the oaks of Dodona, on the Capitol, 
or in the forests of Germany. I pointed out that his 
name was Dyaus in Sanscrit, Zeus in Greek, Jovis in 
Latin, Tin in German. . . . We have in the Veda the 
invocation Dyaiis pitar, the Greek Zev irdrep, the Latin 
Jupiter; and that means in all the three languages 
what it meant before these three languages were torn 
asunder — it means Heaven-Father !"* 

The word Prithivi has no connection with any Greek 
word of the same meaning. It may have supplanted 
the older word Gau, one of the synonyms of Prithivi, 
and which closely resembles the Greek Tata or Tr). 
Thus Gaur Mdtar may have corresponded to the 
Yrj fJbrjrrjp or A7]/ji7]T7jp of the Greeks. Varuna corre- 
sponds to the Greek Uranus. The goddess Ushas is 
the Eos of the Greeks and the Aurora of the Latins. 
Agni is the Ignis of the Latins.f 

An account of the Vedas is given in Colebrooke's Essays. 
Much interesting information regarding them will be 
found in Max Miiller s " Ancient Sanskrit Literature." 
The same writer has published the Sanskrit text of the 

* " Lectures on the Science of Religion," No. III. 

f The foregoing paragraphs are chiefly abridged from Dr, John Muir. 



MODERN HINDUISM. 



109 



Big- Veda, with the commentary of Sayana. An Eng- 
lish translation by him in eight volumes is in progress. 
Five volumes have been issued of Professor Wilson's 
translation. Dr. John Muir has published a very 
valuable series of works on the Vedas, two of which 
have already been noticed. Volume Third treats of 
"The Vedas; opinions of their authors and of later 
Indian writers of their origin, inspiration, and au- 
thority." Volume Fourth compares " The representa- 
tions which are given of the Indian deities Brahma, 
Vishnu, and Budra, and of the goddess Ambika, in 
the Vedic Hymns and Brahmanas, with the accounts 
which we find in the legendary poems called Itihasas 
and Puranas." Volume Fifth contains " Contributions 
to a knowledge of the cosmogony, mythology, religious 
ideas, life, and manners of the Indians in the Vedic 
Age." 

The Aitareya Brahmana of the Big- Veda, containing 
the earliest speculations of the Brahmans on the mean- 
ing of the sacrificial prayers, and on the origin, per- 
formance, and sense of the rites of the Vedic religion, 
has been translated by Dr. Haug. 

A knowledge of the Vedas is of less importance to a 
Missionary than some suppose. Many of the Brahmans 
never saw a single fragment of them ; they know no- 
thing of their contents. If the Missionary attempts to 
prove that popular Hinduism is wrong, because the 
Vedas make such and such statements, instead of ac- 
cepting what he says, they regard him as trying to 
palm off a great lie upon them. Educated Hindus, to 
whom Wilson's translation can be shown, have in 
general renounced all faith in Hinduism, and require 
a different treatment. Still, there are cases in which 
some acquaintance with the Vedas will be of direct 
advantage, and no Indian Missionary should be without 
a general idea of their nature. 

Modern Hinduism. — The worship of the Vedic gods 
gradually declined, and new deities rose into notice. 



110 



STUDY OF THE PEOPLE. 



H. H. Wilson thus shows the change which took 
place :— 

" The divinities worshipped (the Vedic gods) are not un- 
known to later systems, but they perform very subordi- 
nate parts, whilst those deities who are the great gods — 
the Dii major es — of the subsequent period, are either wholly 
unnamed in the Veda, or are noticed in an inferior and 
different capacity. The names of Siva, of Mahadeva, of 
Duega, of Kali, of Eama, of Krishna, never occur, as far 
as we are yet aware : we have a Kudba, who, in after times, 
is identified with Siva, but who, even in the Puranas, is of 
very doubtful origin and identification, whilst in the Veda 
he is described as the father of the winds, and is evidently 
a form of either Agni or Indea ; there is not the slightest 
allusion to the form in which, for the last ten centuries at 
least, Siva seems to have been almost exclusively worshipped 
in India — that of the Linga or Phallus : neither is there the 
slightest hint of another important feature of later Hinduism, 
the Trimurtti, or triune combination of Brahma, Yishnu, 
and Siva, as typified by the mystical syllable Qm:'* 

Siva seems to have been first worshipped in North 
India about 500 B.C. The followers of Vishnu began to 
multiply about the sixth century after Christ. When 
the Brahmans found that the worship of aboriginal gods 
could not be extirpated, they incorporated them with 
their system, pretending that they were incarnations of 
Siva, Yishnu, &c. 

By the time the Laws of Manu were written (pro- 
bably about 500 or 600 B.C.), the power of the Brah- 
mans had become firmly established. Manu's Code 
should be examined. The heroic poems, the Rarnayana 
and the Mahabharata, next demand attention. x\n 
outline of them is given in " Indian Epic Poetry," by 
M. Williams. Wheeler's Histories give the leading- 
events more in detail. Griffith's "Scenes from the 
Ramayana, &c," contains some interesting extracts in 
English verse. The Bhagavat Gita (Song of the Lord) 

* " Introduction to the Rig-Yeda," Vol. I. 



MODERN HINDUISM. 



Ill 



professes to be an episode of the Mahabharata ; 
but it must have been written eight hundred years 
later. The English translation should be studied. 

The Puranas, which are very voluminous, are the 
chief exponents of Modern Hinduism. In their present 
forms H. H. Wilson does not estimate the oldest of 
them as anterior to the eighth or ninth century, whilst 
some are not above three or four centuries old.* 
Wilson's translation of the Vishnu Puraua should be 
read as a specimen. His analyses will give an idea of 
the others. 

Moor's Hindu Pantheon gives a general view of 
Hindu Mythology ; but it is behind the times. An 
editiou, with some improvements, has been published 
at Madras. Popular Hinduism assumes different phases 
in different parts of the country. A good account of 
the system in Bengal is given in Ward's Hindus. In- 
formation may be gleaned from various works regarding 
its forms in other divisions of India. But, for the 
present at least, the Missionary must depend a good 
deal upon himself. Let him ascertain which Puranas, 
or fragments of them, have the largest circulation where 
he labours, and read portions of them in the native 
language. 

M. Williams has the following remarks on the Hindu 
and Greek Mythologies : — 

" In that primeval country, where the ancestors of Greeks 
and Hindus had their common home, men satisfied their 
first religious instincts by idealizing, personifying, and 
worshipping the principal powers and energies of nature — 
the wind, the storm, the fire, the sun — the elements on 
which, as an agricultural and pastoral race, their welfare 
depended. This w r as the simple religion of nature which the 
Aryan family carried with them when they separated, and 
which they cherished in their wanderings ; and in this we 
must trace the germ of their subsequent mythological systems. 
Once settled down in then- new resting-places, simple elemental 

* u Introduction to the Vishnu Purar.a." 



112 



STUDY OF THE PEOPLE. 



worship no longer satisfied the religious cravings of these 
giant races, awaking to a consciousness of nascent national 
life. A richly-peopled mythology arose in India and Greece 
as naturally as epic poetry itself. The one was the offspring 
of the other, and was, in fact, the mere poetical expression 
of those high aspirations which marked the Aryan character. 
Religious ideas — a sense of dependence on a higher power, 
and a desire to realise his presence — grew with their growth 
and strengthened with their strength. Soon the Hindu, 
like the Greek, unguided by direct revelation, personified, 
deified, and worshipped not only the powers exhibited in 
external nature, but all the internal feelings, passions, moral 
and intellectual qualities and faculties of the mind. Soon he 
began to regard every grand or useful object as a mere 
visible manifestation of the supreme providence presiding 
over the universe, and every departed hero or deceased 
benefactor as a mere incarnation of the same all- wise and 
omnipresent Ruler. Then, to give expression to the varied 
attributes and functions of -this great Being, thus visibly 
manifested to the world, both Hindu aud Greek peopled 
their pantheons with numerous divine and semi-divine 
creations, clothing them with male and female forms, and 
inventing in connection with them various fanciful myths, 
fables, and allegories, which the undiscriminating multitude 
accepted as realities, without at all understanding the ideas 
they symbolised." 

Some of the differences between the two mythologies 
are thus noticed : — 

" In Greece mythology never passed certain limits, or out- 
grew (so to speak) a certain symmetry of form. . . But even 
in the Ramayana, where Hindu mythology may be regarded 
as not fully developed, the shape and operations of divine 
and semi-divine beings are generally suggestive of the 
monstrous, the frightful, the hideous, and the incredible ; the 
deeds of its heroes, who are themselves half-gods, transport 
the imagination into the region of the wildest chimera ; and 
a whole pantheon presents itself, teeming with grotesque 
and unwieldy symbols, with horrible creations, half-animals, 
half-gods, with man-eating ogres, many-headed giants, and 
disgusting demons, to an extent which the refined and 



MODERN HINDUISM. 



113 



delicate sensibilities of the Greeks and Eomans could not 
have tolerated. " # 

Max Miiller quotes a defence of idolatry by an edu- 
cated Hindu ; but the opinions of the people generally 
are much more accurately expressed by M. Williams : — 

" The wildest fictions of the Eamayana and Mahabharata 
are to this day very intimately bound up with the creed of 
the Hindus. It is probable that the more educated Hindus, 
like the more refined Greeks and Eomans, regarded and still 
regard the fictions of mythology as allegorical or symbolical ; 
but in Europe and Asia the mass of the people, not under- 
standing symbols, or troubling themselves about the mystical 
significance of allegories, took these fictions for real stories, 
and accepted everything in its literal and immediate meaning. 
.... In fact, the capacity of an uneducated Hindu for 
believing the grossest absurdities, and accepting the most 
monstrous fictions as realities, is apparently unlimited. ; '| 

It may be added that the Brahmans profess by a par- 
ticular ceremony to make the deity enter the idol. 

The later Indian mythology presents some curious 
points of resemblance to the Greek system ; as Durga 
and Juno ; Krishna and Apollo ; Kartikeya or Skanda 
and Mars ; Tama and Pluto ; Kuvera and Plutus ; Vis- 
wakarma and Vulcan ; Eama and Cupid; Narada and 
Mercury; Ganesa and Janus, &c4 The connection, 
however, is not so fully established as in the older 
mythology, in which not only the functions, but the 
names of the gods correspond in both literatures. § 

On the subject of Comparative Mythology the Mis- 
sionary may consult Max Miiller's " Science of Lan- 
guage" (2nd Series), " Chips from a German Work- 
shop," and "Lectures on the Science of Religion." 
There is much repetition, but some additional facts may 
be gleaned from all of them. 

Refutations of Hinduism, — Of all works on this sub- 

* 9 - Indian Epic Poetry," p. 50. 

t Ibid., p. 50. % Ibid., p. 47. 

§ Muir'a M Sanskrit Texts/'' Vol. V. p. 3. 



114 



STUDY OF THE PEOPLE. 



ject which have been published, Dr. Wilson's Exposures 
have been the most useful. The first is now quite out 
of print. A revised edition of both is contemplated. 
The Prize Essay by Messrs. Smith and Leupolt will be 
found of much value. — See Appendix. 

Hindu Philosophy. — The Hindus surpass even the 
Germans in their love of abstract speculation. 3Iax 
Muller says, 

" Nowhere have religious and metaphysical ideas struck 
root so deep in the mind of a nation as in India. The Hin- 
dus were a nation of philosophers. Their struggles were 
the struggles of thought ; their past, the problem of creation ; 
their future, the problem of existence. The present alone, 
which is the real and living solution of the problems of the 
past and the future, seems never to have attracted their 
thoughts or to have called out their energies. The shape 
which metaphysical ideas take amongst the different classes 
of society, and at different periods of civilization, naturally 
varies from coarse superstition to sublime spiritualism. But, 
taken as a whole, history supplies no second instance where 
the inward life of the soul has so completely absorbed all 
the practical faculties of a whole people, and, in fact, almost 
destroyed those qualities by which a nation gains its place 
in history."* 

It is said that a German philosopher when dying ex- 
claimed, " There is only one man who understands my 
system — and even he does not understand it !" It would 
seem as if this might be applied to Hindu philosophy. 
The late Dr. Ballantyne w T as an able man, a good San- 
skrit scholar, and possessed of every help. But though 
he gave the best years of his life to the study, Pundit 
Nehemiah considers that he never really understood it. 
Referring to several writers, the Pundit says, 

" Unfortunately they are totally ignorant of the true nature 
of the Hindu philosophical systems. They just had a smat- 
tering of some superficial matter in those systems, and mixing 
up their own theories with it, wrote very cleverly in refuta- 

* " Sanskrit Literature," p. 31. 



HINDU PHILOSOPHY. 



115 



tion of it. But in truth what they refuted was not the true 
opinions of the Yedanta, Sankhya, &c, but their own fancies 
substituted for those opinions."* 

Dr. Fitz-Edward Hall, after alluding to Colebrooke, 
says, that " Later writers in the same department, with 
the exception of Professor Banerjea, will, as a rule, be 
much more likely to mislead than to render any solid 
assistance."! 

The Ujpanishads are considered the great standards 
of Hindu philosophy. Max Miiller says, that they " are 
almost the only portion of Veclic literature which, is 
extensively read to this day. They contain, or are 
supposed to contain, the highest authority on which the 
various systems of philosophy in India rest." 

" There are six Darsanas, or recognized schools of Hindu 
philosophy, more or less orthodox, viz., the Sankhya, the 
Yoga, the Vaisheshika, the Nayaya, the Purva Mirnansa, and 
the Yedanta. The extant primary authorities for all these 
systems are the Sutras, or aphorisms ascribed to Kapila, 
Gotama, and the other sages who are regarded as their 
respective founders."} 

Translations of several of the Upanishads have been 
published by the Asiatic Society of Bengal (see Appen- 
dix). Koer's translation of the Vedanta Sara will be 
found useful. 

The Missionary should begin with Colebrooke's 
Essays. They are held in the highest estimation by 
the most competent judges. Banerjea's Dialogues on 
Hindu Philosophy may next be read. It is an original 
and valuable work. The advocates of contending 
schools are made to show the fallacy of each other's 
reasoning. The treatise of Pundit Nehemiah, which is 
more in the oriental style, may be read with profit. 

* "Report of Calcutta Tract Society for 1862," p. 42Z>. 
f Preface to " Rational Refutation of the Hindu Philosophical 
Systems," p. viii. 

X Br. Muir, «' North British Review," Xo. 49, p. 220. 



116 



STUDY OF THE PEOPLE. 



The works of Ballantyne, Mullens, and others should 
be examined. A list will be found in the Appendix. 

Some knowledge of Hindu philosophy is necessary on 
the part of all Missionaries. The humblest classes have 
ideas on the subject. The compiler was once attempt- 
ing to persuade a Tamil woman, the wife of a common 
labourer, to send her son to school. Her reply was, 
that God gave every one He sent into the world, sufficient 
knowledge, so that it was not needful for him to be in- 
structed ! She was a step in advance of the modern 
philosophers, who deny the need of a hooh revelation ; 
lor she held that intuition was sufficient for all purposes 
whatever. Hindu philosophy is taught not only in 
bulky tomes, but in small pamphlets, sold for a trifle in 
the bazaar. The compiler once collected specimens of 
the publications for which there seemed to be the 
greatest demand in the Madras book market. He was 
surprised to find how many were on Hindu philosophy. 
The extent to which the subject should be studied 
must depend on the nature of the field in which the 
Missionary has to labour. 

Discussions on philosophy should be avoided as much 
as possible. Though occasionally satisfactory answers 
can be given, there is great danger of the time being 
occupied with profitless, interminable controversy. A 
knowledge of Hindu philosophy is valuable, chiefly 
because it better enables the Missionary to adapt his 
addresses to the minds of his auditors. He knows in 
what way, from the previous ideas with which the Hindus 
are imbued, they are most likely to misunderstand what 
is said. Another use is to see what a caviller is driving 
at, and thus have the ability of adroitly cutting short 
the argument. 

Hindu Sects. — Their name is legion. Accounts of 
the principal of them are given in the works of H. H. 
Wilson. Local investigation, however, will be necessary, 
for the tenets vary in different parts of the country. 

Brahmism. — When English education began to 



GENERAL FEATURES. 



117 



spread among the Hindus, the Puranas were first aban- 
doned as untenable, and a stand made upon the Vedas 
alone. With the progress of enlightenment, it was 
found the Vedas could not bear investigation. A system 
of theism, under the title of Brahmism, has now been 
adopted by some educated Hindus in Bengal. It will 
be noticed in a subsequent chapter. 

Parsiism. — The descendants of the ancient Fire-wor- 
shippers are now estimated at only about 150,000 in 
number. Bombay and Surat are their head-quarters. 
Dr. Wilson's work on the Parsi Religion forms a treasury 
of information and argument. Bleeck's " Avesta, the 
Religious Books of the Parsees," is useful. The works of 
Dr. Haug afford the most recent information on this 
system. A brief but excellent epitome of the subject 
is contained in Dr. M. Mitchell's " Letters on the Evi- 
dences of Christianity." 

Buddhism and Jainism. — The first is of special in- 
terest to Missionaries in Ceylon and Eastern Asia, 
though India was its birthplace. Speir's Ancient 
India gives a good account of the spread of the system. 
The works on Buddhism by the Rev. R. S. Hardy, the 
Rev. D. J. Gogerly, and some other writers, will be 
found mentioned in the Appendix. The self-righteous 
Jains are met with chiefly in Western India. Cole- 
brooke has some observations on the sect, and further 
particulars are given in the Journal of the Bombay 
Asiatic Society. 

General Features. — The works which have been 
previously mentioned treat of specific subjects. They 
should be consulted by all who wish to examine Hin- 
duism thoroughly in all its phases. Small's " Hand- 
book of Sanskrit Literature " is a useful compendium. 
Mrs. Manning's work contains much information about 
Ancient India. 

Hardwick's " Christ and other Masters," and " Chris- 



118 



STUDY OF THE PEOPLE. 



tianity and Hinduism " by Dr. Rowland Williams, will 
yield some valuable hints. 

Muhammadanism. — The followers of the false pro- 
phet in India may be roughly estimated at twenty-five 
millions. In the districts of the Punjab to the west of 
the Sutlej. they form two-thirds of the population ; in 
Tinnevelly they number only one in eighteen. In many 
parts, they have not received a due share of the attention 
of Missionaries. It would seem as if one of their own 
doctrines had been adopted — that their fate was to perish, 
and that all efforts to save them would be in vain. It 
must be confessed, however, that it is impossible for 
one Missionary to work effectively among all classes. 

The life of lEahoniet, by Washington Irving, is little 
better than a romance. Sir William Mnir's life, based 
on Arabic sources, should be read. Sale's Koran should 
be carefully studied. Sir W. Muii characterises the 
notes as cc invaluable." An excellent article by Sir 
W. Aluir on the 3Iuhammadan controversy is to be 
found in the third volume of the " Calcutta Review." 
His u Testimony of the Koran to the Scriptures'' shows 
that the idea, current among Muhammadans, that 
Christians corrupted the Scriptures, is not countenanced 
by Mahomet. The Second Part of the w Benares Prize 
Essay " treats of Muhammadanism. 

Dr. Pfander's works will prove of great service. One 
of the most important, the 'Olizan al Haqcp" has been 
translated into English. Brinckman says. 

" Pfander's tracts are chiefly remarkable for the concilia- 
tory tone in which they are written. I have seen a Mollah, 
who was quite angry hearing Christ called God. take into 
his hand Pfander's little book on the ; Divinity of Christ,' 
and read it right through, stopping every now and then to 
say, c What a good man this Padre is !' "* 

Brinckman's " Xotes on Islam n will yield some hints. 
For other works see Appendix. 

* ' ; Xotes on Islam," p. 10, 



MISSIONS. 



119 



Missions. 

It is of great importance to know the results which 
have been arrived at by means of past experience. 
The Missionary who, from thoughtlessness or conceit, 
does not investigate the history of Missions, will fall 
into numerous mistakes, which will, in a great measure, 
nullify any good he may accomplish. 

The whole Bible, but especially the New Testament, 
should be studied, with earnest prayer, by the Mission- 
ary to obtain guidance in his great work. " Apostolic 
Missions," by Hopkins, contains some valuable thoughts. 
Many important lessons may be drawn from Church 
History. The Rev. T. V. French, in a paper read at 
the Punjab Conference, characterised iseander's work 
" as a storehouse of argument for almost every form of 
controversy in which Christianity has been assailed, as 
well as containing a mass of Missionary information 
from the early churches and middle ages." Brown's 
"History of Missions," Aikrnan's " Cyclopaedia of 
Christian Missions," andHassell's "From Pole to Pole," 
will be found useful. The large work of Xewcomb, 
" The Cyclopaedia of Missions," is valuable for reference. 

The Reports of the Missionary Conferences held at 
Calcutta, Ootacamund, Lahore, and Liverpool, the 
Memorial Volume of the American Board, and " Ten 
Years' Missionary Labour in India," are of special 
value. Every Missionary should possess copies of 
them, and they should be carefully studied. The 
ordination charges by Drs. Duff and Wilson, in 
" Missions, the Chief End of the Christian Church," 
and "The Evangelization of India," contain weighty 
counsels. Grant's "Barapton Lectures," though high 
church, and with some questionable views, are able and 
deserve attention. Caldwell's " Tinnevelly Missions," 
Winslow's "Hints on Indian Missions," the Series of 
Tracts by the American Board, Clarkson's " India and 
the Gospel," Hough's "Missionary Yade Mecum," 



120 



STUDY OF THE PEOPLE. 



Swan's "Letters on Missions/' Buyer's "Letters on 
India/' " London and Calcutta," by Mullens, Anderson's 
" Foreign Missions," may all be read with profit. The 
sixth chapter of Arthur's " Mysore " will yield some 
valuable hints. Among Missionary biographies may 
be specially mentioned those of Swartz, Ehenius, 
Judson, Weitbrecht, Eagland, and Lacroix. "True 
Yoke Fellows in the Mission Field," or the life of 
Anderson and Johnston, and the memoir of Noble, will 
be read with peculiar interest by Missionaries engaged 
in English Institutions. 

Baxter's " Beformed Pastor," Bridges' " Christian 
Ministry," "Zeal in the Christian Ministry," by 
Dubois, Heard's " Pastor and Parish," Wynne's " Model 
Parish," Oxenden's " Pastoral Office," &c, may be 
turned to excellent account. 

Missionary Beports and Periodicals should be 
perused with care. Often they are thrown aside with 
the remark, " There's nothing in them !" Though it 
must be admitted that sometimes there are only a few 
vague generalities, mingled with pious reflections, not 
unfrequently the fault lies in the reader. Mrs. Bar- 
bauld's well-known story of "Eyes and No Eyes" 
explains the whole. One Missionary may learn 
valuable lessons from what another treats as useless. 
The causes of success and failure should be inves- 
tigated. 

GENERAL STUDIES, ETC. 

The study of the vernacular and gaining a knowledge 
of the people should mainly occupy the attention of 
the young missionary in India. Latin and Greek 
classics, mathematics, &c, should be laid aside. Theo- 
logical studies bearing upon work should be kept up, 
more or less, during the Missionary's whole course. 
Wynne says, 

" Many clergymen deteriorate sadly after some years of 
ministry, through indolence in the study. They have to 



NOTE BOOKS, ETC. 



121 



talk a great deal, and from want of new subjects being 
brought before their minds, they think little. And so they 
say the same things over and over again. These things soon 
lose their freshness in their own minds ; and. as a natural 
consequence, there ceases to be freshness in their way of 
speaking them. Thus their power of interesting others 
gradually fades away."* 

It would be a very profitable exercise for a young 
Missionary to write out monthly, either an address to 
heathen or a sermon to native Christians. The former 
especially should abound with oriental allusions and 
illustrations. Once a half-year or so, a sermon suited for 
a European congregation might be carefully prepared. 

Note Books, &c. — " The young Missionary should 
provide himself with a Reference Booh, in which he 
may enter in alphabetical order a summary of all that 
he finds most useful in his reading, with an index to 
enable him to find the passage again when he may 
wish to do so."f Todd's Index Berum will explain what 
is meant. 

An interleaved Bible, for references to sermons, &c, 
will be found useful. Occasionally interesting extracts 
are met with in newspapers. A blank book to contain 
such should be provided. 

" It is a useful, indeed an almost indispensable help 
to systematic labour, to have a Diary, in which every 
day's work is noted down, with such brief memoranda 
as the memory may require to guide us in taking up 
each part of the work in its next turn." % 

Whether required by the society with which he is 
connected or not, every Missionary should keep a 
journal, in which he should note his experience of the 
country, disappointments or successes of plans, anec- 
dotes, &c. Such a record will be useful in various 
ways. Things will be impressed more strongly upon 

* " The Model Parish," p. 30. 

t Dubois' "Zeal in the Work of the Ministry," p. 126. 
% Wynne's " Model Parish," p. 59. 

G 



122 



STUDY OF THE PEOPLE. 



the mind ; it will be interesting for the Missionary 
himself to review the memoranda ; they will furnish 
valuable materials for correspondence and for mis- 
sionary addresses when at home. 

After a Missionary has passed in the language and 
gained some little experience, he might take up some 
definite subject for investigation, and give portions of 
spare time to collecting materials upon it. Various 
points of inquiry are noticed in different parts of this 
volume. 

Library. — Some Societies provide Mission Libraries 
at central stations, from which Missionaries in the 
neighbourhood may obtain standard works. This is an 
excellent system : the money is w r ell expended. It is 
utterly impossible for a Missionary, with his limited 
income, to obtain for himself all the books he should 
read. Besides, the Home Secretaries have much 
greater facilities for knowing which books will be of 
real service. * Eew r Missionaries in India have the 
means of looking at a book in a shop before deciding 
upon its purchase. It sometimes happens that an 
Indian Missionary, ordering out a book from its title 
or an incorrect notice, finds himself quite mistaken on 
its arrival. 

Reading Club. — Every small Mission circle should 
have its Beading Club. A supply of a few of the best 
periodicals may thus be secured. In addition to De- 
nominational Magazines, the following may be received 
from home : Illustrated London News, the Athenseum, 
Edinburgh or Quarterly Review, Good Words, Leisure 
Hour, /Sunday at Home, Sunday Magazine, Family 
Treasury, Christian Advocate, Contemporary Revieiv, 
Bibliotheca Sacra, British and Foreign Evangelical 
Review, Church Missionary Intelligencer, Christian 
Work and Evangelical Christendom. The Saturday 
Review may also be added. It is important that a 
Missionary should have some idea of the various phases 



EVILS OF ISOLATED STATIONS. 



123 



of thought in England. This cannot be secured if a 
person's reading is confined to one class of publications. 

The following should be obtained in India: Local 
Newspapers, the Friend of India, Bombay Guardian, 
Calcutta Review, Calcutta Christian Intelligencer, 
Madras Church Missionary Record, The Appendix 
contains information about the publishers and cost. 
The Journals of the various branches of the Asiatic 
Society occasionally contain papers of value to a 
Missionary. 

Sedentary Habits to be deprecated. — To guard 
against misconception, it is distinctly stated that while 
a number of books have been named, it is not to be 
supposed that the Missionary must shut himself up and 
read them all within a year or two. This is a course 
strongly to be condemned. The Missionary should 
rather lead an active life. The course proposed will 
occupy years. Still, if time be well husbanded, much 
may be done. A few of the best books, well studied, 
are worth a large number read cursorily. 



VII. — SELECTION OF STATIONS. 

Though the young Missionary in the great majority 
of cases will not require to choose a Station for himself, 
a knowledge of the principles which should be followed 
is of very great value. It is lamentable to think what 
an amount of Christian effort has been spent to little 
advantage from a wrong mode of procedure in this 
respect. 

Evils of Isolated Stations.— These are well pointed 
out in the following extracts. They are given at length, 
notwithstanding some repetition of sentiment, as cor- 
roborative testimony. Douglas, in his " Advancement 
of Society," says, 

" The first requisite in benevolent operations, as in all 

G 2 



124 



SELECTION OF STATIONS. 



other undertakings, is system ; a fixedness of design and a 
steady adaptation of the means to the end. Opposite to that 
of system, is the pursuing of what are called openings, or 
the being caught with every change of circumstances, and 
drawn by every chance of success into new paths of pursuit 
having no connection with each other, and leading to remote 
terminations. Every step gained in a system strengthens, 
every step gained without it weakens. The first object 
acquired leads to the possession of the second, and that to 
the attainment of the third, if all the objects to be attained 
are originally chosen with reference to the accomplishment 
of a plan. Every new object, where there is no system, 
divides the already scattered forces, and success, if pursued, 
might dissipate them entirely, and leave but the vain pleasure 
of having a number of defenceless stations, each calling for 
assistance, and all calling in vain, while the Society only 
retained the empty boast of an extended line of operations, 
and of being equally helpless and inefficient in every quarter 
of the globe. On a system, each part strengthens the other; 
the line of communication is kept up entire ; as each point 
is gained, the whole advances : they are all in movement 
towards the same position, and they rest upon the same 
centre of support." — Pp. 240-1. 

The Rev. W. Buyers thus points out the mistake 
which has been too often committed in India : — 

" Most Missionary Societies in this country have fallen 
into the error of scattering their agents over too extensive 
limits to admit of their acting on any well-arranged system 
of co-operation. A want of concentration has perhaps been 
one of the chief causes of the little success of which so many 
complain. Over the whole continent of India, from Cape 
Comorin to the Himalayas, there is scarcely one Mission so 
strong as, in my opinion, it should be, in a country so pecu- 
liarly situated. At most of these stations only one labourer 
is to be found, though almost every Mission is in some city 
or populous town, or district. Hence not one-half of them 
can be regarded as permanent institutions. When one 
labourer dies, there is generally no one to succeed him for a 
considerable time. Perhaps his successor is to be sent from 
Europe ; and before he arrives, and is able to learn the 



EVILS OF ISOLATED STATIONS. 



language, scarcely a trace of the previous cultivation remains. 
Sometimes it so happens, that just when he begins to do a 
little, he dies, or is obliged to remove, and thus the work is 
left exactly where he found it. Stations could be named, 
where, from this cause, the work has not advanced one step 
farther than it was twenty years ago, and if the same is 
continued, may be in a similar state for a hundred years to 
come."* 

The Rev. H. Baker, Jim., in a paper read at the 
Ootacamund Conference, gives the following specimen 
" of a large class of stations " : — 

"In a large cantonment of European and Native troops, 
perhaps it is an Hindu city, one or two Missionaries are 
stationed, with no other Protestant Missions within several 
hundred miles. At the Mission Chapel or Church there are 
two English weekly services. The spiritual wants of the 
European and East Indian community attending it must be 
attended to. There is a large English School for boys, a 
Boarding School for girls, a few Day Schools in the 
Vernacular in the outskirts of the town, a class of a few- 
young men preparing to be teachers, perhaps an Infant 
School or Orphan Asylum. There are some sick, and a 
small native congregation of seventy-five or a hundred souls 
to be taught, and frequently every single member is de- 
pendent for daily bread upon the Mission. There may be 
preaching stations in the town ; at least there is the daily 
exposition and prayer in the Mission compound. All this 
machinery has continued at its present ratio for years past : 
the Missionary is scarcely alive, he simply vegetates after a 
sort, his spiritual feelings have become blunt from want of 
sympathy. If he has a coadjutor, there is some question 
respecting precedence between them, of authority despised ; 
they are cold toward each other ; all the Mission people 
catch the infection, and progress is at an end. Is this over- 
drawn in any respect ? How many reports published confirm 
its every item. But this is by no means the fault of the 
poor Missionary, but of those who tempted or allowed him 
to waste his powers on a multiplicity of objects. While he 
is struggling without a hope of release from his burdens, his 

* il Letters on India/' p. 35. 



126 



SELECTION OF STATIONS. 



strength is decaying, his mind vacant ; and then his sap- 
porters wonder that he is slow to notice where improvements 
are needed, and that his Mission does not flourish. Time 
for reading, Christian society, and the opportunity of testing 
our own work by seeing that of others, and of taking counsel 
with brethren, is essential to success with a Mission ; and 
this far more necessary to the individual character of the man 
himself, otherwise, even if mind and body do not fail, the 
Missionary may soon become a narrow-minded autocrat with 
respect to his people and neighbours." — P. 308. 

The following resolution was passed at the Ootaca- 
mund Conference : — 

" That the system of stationing one or two Missionaries at 
large central and populous places, each of these being 
surrounded by still larger masses of people, and at great 
distances from each other, is, in a country like India, a most 
unsuitable plan, and, if persevered in, can only end in dis- 
appointment and comparative failure ; and that, therefore, it 
is high time this unwise scattering and waste of power 
should give place to more concentrated and vigorous efforts. 
In order to accomplish this it is highly desirable that, 
wherever possible, isolated Missions, if they cannot be fully 
occujDied, should be relinquished in favour of those Societies 
which may have stations in the vicinity, and not abandoned 
altogether, as that would be a proceeding which the Con- 
ference could not approve in these days of the universal 
diffusion of the Gospel." — " Proceedings," p. 303. 

With perhaps the exception of the recently established 
Mission of the United Presbyterians in Rajputana, and 
one or two large towns, the above condemnation applies 
to every Mission in India north of the Yindhya Moun- 
tains. 

Were it not that periodical famines in North India 
throw occasionally into the hands of Missionaries large 
bodies of children, who are baptized, the visible results 
in the majority of cases would, thus far, be very small. 
The Rev. J. Gregson, in his account of the Missionary 
Conference held at Benares in 1856, says, 

" To us, we confess, an air of sombreness appeared to over- 



CONCENTRATION OF EFFORT. 



127 



shadow the whole, as of an assembly of men long engaged 
in an arduous and difficult enterprise, who were constrained 
to acknowledge that their efforts had not been attended with 
the success they once anticipated or hoped. Still there was 
no sign of despondency." 

It would be satisfactory if the Societies had seen 
the error of the system of isolated stations ; but, with 
one or two exceptions, they go on to the present time 
as heretofore. 

Concentration of Effort. — Dr. Chalmers, it is well 
known, was a strenuous advocate for confining one's 
efforts to a limited manageable field. Dr. Duff shows 
how this is doubly applicable to India : — 

" The vast superiority of the localising system over every 
other, in point of efficiency, solidity, permanency, and perva- 
siveness, has been demonstrated by a redundance of evidence, 
by the most eloquent of living men. And if, in a land where 
not one in ten with whom we meet is other than a friend, 
this system has been proved to be fraught with the mightiest 
momentum of aggressive power as regards existing heathenism, 
and the mightiest vis inertias of conservative power as regards 
existing Christianity, how much more must it be so in a 
region where not one in a hundred with whom you meet is 
other than a determined foe ?"* 

It has been stated in a previous chapter, how much 
the Hindus are cemented together by their system of 
caste. To produce any impression, all the available 
force must be brought to bear upon a limited surface. 
Dr. Winslow thus describes the system which should be 
pursued : — 

" Perhaps in the occupation of a large field, the wisest 
plan is to form several Missions in different sections of the 
country, each embracing several stations ; so near together 
that the Missionaries can frequently see each other, and give 
mutual counsel and aid in carrying forward their operations, 
and at the same time so far apart, that each one may have his 
own distinct sphere, in which he can move without coming 

* "India Missions/' p. 315, 



128 



SELECTION OF STATIONS. 



into collision with others. Each separate Mission thus con- 
trolling itself, and each station or department of labour being 
directed principally by an individual, more energy is infused 
into the system ; while the check which the members of the 
Mission have on each other, and the dependence of the parts 
on the whole, serve to prevent any erratic movements, and 
secure harmony. If stations too remote from each other are 
connected together, the Missionaries must travel too far for 
mutual counsel, and then decide on each other's proceedings 
with too little information ; and if single stations or Mission- 
aries are left without any control, except that of the distant 
Society or Church which supports them, there will be too 
much danger of indolence or irregular action."* 

The Missions in Tinnevelly, Travancore, and some 
other districts, are conducted on this plan. It has been 
carried out to a considerable extent by the American 
Board. Dr. Mullens remarks, 

" The wise system adopted by the American Board during 
the decade, of so rearranging their stations that each shall 
support the others, and shall, by combination, effectively co- 
operate in the impressions they produce, together with the 
signal success which has followed that rearrangement, indi- 
cates clearly a principle upon which other Societies may 
examine the position of their own Missions, with a view to 
secure the same action and the same happy result." j 

The Eev. H. Malcom points out another advantage 
of the above system : — 

" It seems hard to keep sending men to countries already 
entered, while whole kingdoms and tribes are left to perish. 
But it had better be thus. Only thus can the work be done. 
Only thus will the Church be able to see clearly and impres- 
sively how much land remains to be possessed, and feel the 
inadequacy of her present operations." 

Cities versus Villages. — It has been justly remarked 
that great cities and towns, " by their superior intelli- 
gence, wealth and activity, naturally hold the reins of 

* "Memoir 'of Mrs. Window* p. 336. 

f " Ten Years' Missionary Labour," p. 79. 



CITIES VERSUS VILLAGES. 



129 



native opinion, and direct the principles and movements 
of the country at large/'* In the early times of the 
Church, Missionary labours were confined to them to so 
large an extent, and were so successful, that pagani — 
villagers — became synonymous with heathen. In India 
the opposite has been the experience with regard to 
conversions : by far the largest success has been met 
with in rural districts. Dr. Mullens observes, " The 
peasantry in the interior of the country are generally 
found to be simple and more candid in their reception 
of the truth than the sharp but hardened dwellers in 
the great towns ; they cavil less ; they are more willing 
to hear ; more courteous in their demeanour ; more 
open to conviction/'t 

The following remarks are extracted from an article 
on the Tinnevelly Missions by the late Bishop of Cal- 
cutta : — 

" One difference which prevails between the system they 
have followed and that which prevails in North India is this : — 
They have laboured, not in large cities, but in the heart of 
the country, and in the midst of the peasantry. Now in 
towns the personal influence of the ablest and most devoted 
Missionary is as nothing when compared with that of the 
Brahmans and the power of caste. We believe that frightful 
persecutions have often been set on foot to prevent conversions 
to the faith of Christ in a large town or thickly-populated 
district of India. But in Tinnevelly the Missionary has had 
a fairer field ; he has taken up his abode among the peasantry, 
made himself acquainted with their wants and feelings, and 
so gradually taught them to respect his character, to place 
confidence in his friendship, to value his advice, to regard 
him as a teacher sent from God. Personal influence, im- 
portant in the prosecution of any good work, is among the 
Hindus all-powerful, and in Tinnevelly the influence of the 
Missionary and his family has happily soon been followed 
by that of the small congregation, by the sight of Christian 
worship, the boon offered through the Christian School, the 

* " Memoirs of Lacroix," p. 2S3. 
t Ibid., p. 284. 

G 3 



130 



SELECTION OF STATIONS. 



growing intelligence, comfort, and respectability of those 
who follow the new way."* 

The conclusion to be drawn seems to be, that fewer 
cities should be occupied, but with an increased staff 
of Missionaries, such, a division of labour taking place 
that each man may fill the position to which he is best 
adapted. Around each city as a centre, there should 
be a number of rural stations, with resident Mission- 
aries. 

Which Cities should be chosen P — The Gospel, it 
is true, is to be preached to " every creature." If all 
cities could be occupied, the glad tidings should be 
sent to all. But as this is impossible under existing 
circumstances, it seems wise to devote efforts at first to 
those places where, humanly speaking, the prospects of 
success are greatest. The sooner some converts are 
obtained, the more speedily may the message be carried 
to every locality. There are two classes of cities which 
are attended with peculiar difficulties : — 

1. Noted Places of Pilgrimage. — The settled inha- 
bitants are, to a large extent, like the silversmiths of 
Ephesus, interested in a pecuniary point of view in the 
maintenance of idolatry. Every excess of wickedness 
prevails. It is true that they are visited by many pil- 
grims ; but after they have perhaps come a long journey, 
they are ill prepared to hear that all their fancied merit 
is a delusion. Besides, any momentary impression pro- 
duced cannot be followed up. 

2. Large Military Stations.— Cainp followers are one 
of the worst classes in India, partaking to a large degree 
of the vices of Europeans and Natives, without the good 
qualities of either. They are also very migratory. 
Though a considerable improvement has taken place in 
the character of Europeans, there is, alas ! still too much 
cause for the ignorant heathen to raise the objection, 
" Christian religion, devil religion ; Christian much 

* u Calcutta Review " for 1S64. 



WHICH CITIES SHOULD BE CHOSEN? 131 



drunk; Christian much do wrong; much beat, much 
abuse others." It may be argued that the greater the 
wickedness, the greater is the necessity for removing 
such a stumbling-block. This is conceded. The grand 
objections are, that the Missionary is not the lest per- 
son to do it, and the attempt will, in many cases, mar 
his usefulness in his proper work. Chaplains of the 
right stamp, additional Clergy, Missionaries to the 
soldiers like those sent out by the Wesleyans, Army 
Scripture Readers, are the men to do the work. The 
question as to w T hether the Missionary should engage 
in English preaching will be discussed hereafter. 

It is not by any means said that places of pilgrimage 
and military stations should be always avoided : a]l 
that is affirmed is, that they are attended with special 
difficulties, and that if other towns present similar 
advantages in other respects, they are to be preferred. 

Rural Districts cannot be worked from Cities. — 

The Missionaries in many towns itinerate among the 
neighbouring villages. As a rule, however, they have 
been very unproductive in conversions. The Mission- 
aries of the American Board were first all congregated 
at the Central Stations. The effect of a different 
system at Ahmednuggur is thus described : — 

"The admissions into the Churches in the district of 
Ahmednuggur, in the five years following the visit of the 
Deputation, were nearly five times as many as in the five 
years preceding ; and the Churches have multiplied from 
two to sixteen. Adverting to this fact, the Eev. Henry 
Ballantine, who has been twenty-six years a member of the 
Mahratfca Mission, says, in a letter from Ahmednuggur dated 
February 7, 1861 : ' Should it be asked how the sudden in- 
crease in the number of converts in the last term of five years 
can be accounted for, I would say, there is no doubt that tht 
new policy inaugurated in the Mission in 1855, putting Mis- 
sionaries out in the districts to labour among the people, has 
been the means, in the hand of God, of greatly extending the 
knowledge of the truth, and of bringing many more converts 



132 



SELECTION OF STATIONS. 



into our Churches. Some members of the Mission desired to 
see this policy pursued ten years before it was adopted, but 
at length, the Deputation, coming to India in 1854, decided 
the matter which had been discussed in the Mission so long, 
and the plan was at once put in execution.' "* 

This is the plan adopted in Tinnevelly and Tra van- 
core. In general, each out-station is not more than a 
good night's run from head-quarters, where there is a 
spare bungalow for a sick family. Hence medical 
advice, where necessary, can in general soon be ob- 
tained. 

A Missionary in a rural district should, if possible, 
live near a large village or small town. His position 
will still be sufficiently known. He may work in the 
small town with advantage during the rains or hot 
season, when he cannot move much about. A small 
town is preferable to a large city, for the spare time 
the Missionary could give to it would be almost lost 
upon the latter. 

Preliminary Inquiries. — Before deciding upon the 
selection of a station, it is very important that two 
experienced Missionaries, accompanied by a Medical 
Missionary, if available, should visit the place and other 
eligible places in the vicinity. The Madura Mission- 
aries recommend that a report should be made on the 
following particulars : — 

" (1.) The population of the village proposed for the loca- 
tion. 

" (2.) The number of people who have joined us in the 
village, and in the station district, and their caste. 

" (3.) The number in the caste or castes favourable to us 
in all the congregations in the district, also their inclination 
respecting Christianity, and the inclination of the people of 
other castes. 

" (4.) The healthiness of the location. 

" (5.) The nearness of the village to a raarket."f 

* "Dr. Anderson's Letter to Dr. Candlish," p. 10. 
t "Minutes of the Madura Mission/' 1858, p. 60. 



OUT -STATIONS, 



133 



Out- stations, — The Missionary during his course 
will probably require to widen the circle of operations. 
The Eev. Dr. J. S. Wardlaw gives the following advice 
on this subject : — 

" 1. It is desirable that every care should be taken to select 
spots where there is sufficient material to work upon ; other- 
wise there cannot be growth and strength. 

" 2. Every endeavour should be made to adopt localities 
where there is a fair ground to hope for success, just as the 
husbandman will seek the soil where there is the most reason 
to expect fruit, and thus have the reward of his toil. The 
Missionary must have his mind and thoughts alive to the 
matter, and mark the leadings of God's providence. It 
may be well to take up a position where one or two have 
received the Gospel, and who may form the nucleus of future 
growth and enlargement. 

" 3. The out-stations should not, as a rule, be at any great 
distance from the head-station, but within a range where 
they may be easily reached by the Missionary, and where 
it may be felt that at any time he may make his appearance. 
This feeling will always operate as a wholesome check, and 
such checks are really needed. 

44 4. For the same reason, and because, as a rule, occasional 
visits of the Missionary are highly valued, and fitted to be 
encouraging and strengthening, out-stations should not be 
more numerous than admits of full supervision. A number of 
out-stations looks well in a report, and hence a temptation to 
multiply them, against which the Missionary must guard. 
Surely one or two efficiently and vigorously sustained are 
worth a host of sickly half-starved things which barely 
exist. 

"5. The Missionary should be very cautious as to the 
persons he puts in charge of out-stations — especially as re- 
gards spiritual character and sound judgment. These quali- 
fications are more important than intellectual power, though 
that, of course, has its importance. 

" 6. It is most desirable, wherever it can be accomplished 
— wherever, that is, there is strength for it — to get those 
who form the Chinch at a head-station to assist in forming 
and sustaining outposts. It is of vast moment to enlis; 



134 



SURVEYING THE FIELD. 



their sympathies and efforts hi such work, and make them 
feel that it is their duty thus to extend the blessings they 
themselves enjoy."* 



VIII.— SUBVEYING THE FIELD. 

Special Prayer. — It is an affecting time when the 
young Missionary first arrives at the station to which 
he has been appointed. The Christian minister at 
home, with perhaps a Christian congregation of a thou- 
sand souls, realizes the weighty responsibility of his 
office. He feels that he needs to bear in mind the 
exhortation of Paul, w Take heed, therefore, unto your- 
selves, and to all the flock, over the which the Holy 
Ghost hath made you overseers, to feed the Church of 
God which He hath purchased with His own blood." 
The Missionary, on the other hand, is placed among 
vast multitudes, wandering as sheep without a shep- 
herd ; every hour the feet of some stumble upon the 
dark mountains, and they enter into eternity. At 
home the means of enlightenment are many ; the 
Missionary may be the solitary beacon amid the sur- 
rounding doom. On arrival a season should be set 
apart for special meditation and prayer. Let the Mis- 
sionary ponder the solemn warnings in Ezekiel, chap- 
ters iii. and xxxiii., in the Epistles to Timothy and 
Titus, and other parts of Scripture. Deeply feeling his 
own insufficiency, let him earnestly cry to the " strong 
for strength." With this he may look for a blessing to 
accompany his labours ; without it, all will be in vain. 

Conduct on Arrival. — The remarks of Dubois on 
this subject apply, more or less, to a Missionary assum- 
ing charge of a station :— 

6< On making his first appearance in the parish where he 
is to exercise his zeal, he cannot be too guarded in his beha- 
viour. We do not always know to what extent we attract 

* ;i Lectures to Students." 



RASH CHANGES. 



135 



the attention of those whom we meet ; every one is anxious 
to see the new pastor as soon as possible, and anxious not 
only to see him, but to form an opinion of him, and this first 
opinion is the important point. Man is so constituted 
that he forms his judgment at first sight. Few persons can 
look at a thing without giving an immediate verdict of some 
kind or other. 

" On what ground shall our beginner be judged ? His 
virtues and his defects are yet unseen; his habits, his tastes, 
his character, that is to say, all things which cannot be 
perceived at first sight, are unknown to the multitude. They 
will form their opinion solely from outward appearances. 
True, the outward man alone stands before the public view, 
but at the same time the whole outward man is there. 
Everybody will observe, and with the greatest eagerness, the 
expression, the bearing, the manners, the looks, the dress, 
the countenance, gloomy or cheerful, gentle or stern, of the 
new priest ; his first words especially will make a great im- 
pression ; it will be noticed whether they are grave, discreet, 
and pious, or, on the contrary, trifling, rallying, and unedify- 
ing. After that each withdraws, carrying with him in his 
mind the result of the whole impression, and before the sun 
sets all have passed sentence on the new-comer. 

" Let us next speak of the first visits. Every word of the 
new pastor will be treasured up, weighed, interpreted, reported 
to Mends and neighbours, not without comments and con- 
structions, into which severe criticism will largely enter. 
Would you disarm this criticism ? Then be kind, open, 
amiable, natural, and without a shade of affectation : speak 
but little and slowly ; do not interrupt those you converse 
with ; show that you are interested in what they say, and when 
an occasion offers, throw a few edifying words into the con- 
versation. For instance, a word in praise of your predecessor 
will generally be well received. A few expressions of kindly 
feeling, and of satisfaction at being called to exercise your 
ministry in the parish, will produce a favourable effect."* 

Rash Changes. — These are not uncommon at home. 
Wynne says, 

" A young and zealous curate, when he first comes to a 
* " Zeal in the Work of the Ministry " pp. 20-27, abridged. 



136 



SURVEYING THE FIELD. 



parish, often acts and speaks as if he imagined that nothing 
had been done there before his arrival. He is full of new 
plans and new schemes ; he looks with contempt on the old 
arrangements — wants to turn them all upside-down, and 
begin again from the beginning."* 

Caution is doubly necessary in India. The Church 
Missionary Society has a very wise rule, that a Euro- 
pean Missionary shall not have control of a station till 
he pass in the language. The new-comer is allowed 
to give his undivided attention to the study of the 
vernacular, and acquiring a knowledge of the people. 
On the other hand, it has happened that the entire 
responsibility of managing a Mission Station, with 
upwards of one hundred Native Agents and five thou- 
sand Xative Christians, has been made over to a Mis- 
sionary as soon as he landed in India. The Church 
Missionary Society in such a case would have given the 
oversight to an experienced Missionary in the neigh- 
bourhood. 

But even after a Missionary has passed in the lan- 
guage, and gained a little knowledge of the country and 
people, great caution is still required. 

Dubois gives the following advice with regard to 

o o o 

changes :— 

" When a priest is struck by numerous abuses, the great 
thing is not to destroy them at once, but to take good note 
of them, in order to attack them later in tempore opportune : 
we say take note of them, because we may soon become as 
accustomed to them as our predecessor was, and leave them 
to others, as they were left to us. They must not be lost 
sight of ; but before declaring open war, it is wiser to study 
the parish and its spirit, and to speak of the abuses which 
require to be remedied first to those persons who have the 
greatest influence with the majority of the parishioners. We 
must see if they cling to that which shocks us. and whether 
in attacking a particular abuse we may not raise a violent 
storm against ourselves ; because if such promises to be the 

J "The 3Io:lel Parish," p. 250. 



BASH CHANGES. 



137 



result of our endeavours, it would be better, speaking gene- 
rally, to defer our projects of reform. 

" Suppose the case in which, it would be better not to 
attack an abuse directly, must we be disheartened, and 
abandon our projects of reform altogether ? Assuredly no. 
Then what is to be done ? We must by degrees prepare the 
minds of the people, and quietly bring them over to our point 
of view with tact and discretion. We must take advantage 
of all opportunities to show the inconvenience of the evil, 
and the advantage of its removal. If the first hint is fa- 
vourably received, another step will follow in the same direc- 
tion, and in this manner we often end in gaining our object 
without trouble or violence. 

" But, after all, in every circumstance of this kind, the 
great secret of success is to gain, in a high degree, the 
esteem and affection of the flock. We should always begin 
by this ; it is a sort of passport granted by the parish, by 
the help of which we may make many little excursions of 
zeal, not only without danger, but even with great spiritual 
advantage on an unfavourable ground, where a haughty and 
too impetuous pastor could not venture. 

" When our projects of reform consist in suppressing any 
pious practices which have been held in the Church for many 
years, we must deliberate long before we make this sup- 
pression. . . . They will often have been established by 
some venerable pastor, whose whole life has been simple, 
and whose memory is still blessed in the parish. The con- 
gregation would consider that holy pastor as insulted, seeing 
a young cure pulling down that which the former had 
raised up with so much piety and zeal. 

"The people, without doubt, do not always see things in 
their true light ; but we must take into consideration the 
weakness of their judgment." — Pp. 31-3, abridged. 

Dubois thus cautions against cormiiencmg too many 
plans at once : — 

" Ardent and hasty temperaments undertake with eagerness, 
but soon abandon their enterprises. Such men, on arriving 
in the parish, will have their heads full of twenty schemes at 
a time ; but instead of carrying them out regularly one after 
the other, they put them in hand all at once, and end by 
failure in all. 



138 



SURVEYING THE FIELD. 



" Let us begin with what we believe we can finish well, 
and never undertake what we are almost certain we shall 
never be able to accomplish. Better to promise little to a 
parish and give much, than to make brilliant promises and 
give little. If our zeal makes every day new developments, 
we gain every day more and more right to public esteem, and 
this esteem without doubt will increase in the same propor- 
tion as our zeal; but if, after announcing miracles, we 
execute nothing but a few petty prodigies, we shall be ridi- 
culed in proportion to the magnificence with which our 
miracles were announced." — Pp. 34, 35. 

The Eev. Dr. J. S. Wardlaw gives the following advice 
to young Indian Missionaries : — 

" If after you feel strongly that changes and modifications 
are required, introduce them gradually ; and though you may 
have a special department assigned to you, never fail to take 
counsel with the senior brother in the Mission. He is 
entitled to be consulted, even if you cannot follow his 
counsel. No young Missionary of sound judgment and 
becoming humility will act otherwise. 

"Beware of concluding that a plan is really good and 
advisable because native assistants commend it. They are 
extremely apt to fall in with any pet scheme of the Missionary, 
because they imagine it will please him, and secure his 
favour — not themselves exercising much judgment in the 
matter." * 

Importance of Investigation.— On the arrival of 
a young Missionary at his station he should allow 
things to go on as before till he becomes thoroughly 
acquainted with the plans pursued, and is able to 
form an intelligent opinion with regard to changes 
which may be necessary. One of his first objects 
should be to acquire a good knowledge of the portion 
of the Mission field committed to his charge, and to 
consider carefully the means within his reach for 
carrying out proposed plans. The late Dr. Andrew 
Thomson of Edinburgh, a laborious and successful 
philanthropist, thus shows the advantages of this : — 

* " Lectures to Students." 



IMPORTANCE OF INVESTIGATION. 



139 



" The greatest possible good is not to be attained by vague 
wishes, by undigested plans, by random efforts. Every one 
who is at all acquainted with the nature of charity, the 
variety of character and circumstances which it has to deal 
with, the multiplicity of forms which in correspondence with 
these it is called to assume —the different kinds of machinery 
with which it has to operate upon its objects, and the dis- 
appointments, provocations, and discouragements it has to 
encounter in its exercise— must be sensible that much thought, 
much consideration, much inquiry, much discretion, and 
much patience, are necessary in order to its ' having its 
perfect work/ How often have we ? seen the man of be- 
nevolence wasting his resources on an object which a little 
examination would have shown to be impracticable, and thus 
disqualifying himself from gaining one that was within his 
reach ! How often have we seen him employing methods for 
promoting his philanthropic purposes, which his own re- 
flection, had he given it, or the good counsels of others, had 
he asked it, would have speedily satisfied him were utterly 
unsuitable and unavailing; and thus losing at once the 
benefit he proposed to confer, and the time and the exertions, 
which, if better directed, would have enabled him to secure 
it ! How often have we seen him frittering away his 
attention, and his talents, and his activities, on such a 
multitude of different schemes as nothing but thoughtless- 
ness could hinder him from seeing to be quite beyond the 
grasp of an individual, and in this way casting from him 
advantages which would have made him a distinguished 
blessing in any one channel by which he might have chosen 
to communicate his kindness ! and how often have we seen 
him, even though competent to a great diversity of charitable 
doings, yet so heedless with regard to what he had under- 
taken, so rash in one thing and so remiss in another, so little 
mindful of suiting his efforts to his exigencies, so ignorant of 
the influence of circumstances, so unprepared for difficulties 
and crosses and trials, and so lost amidst the conflicting demands 
of those multitudinous and ill-assorted engagements in which 
he had involved himself, that many things were but imperfectly 
done, and many things altogether neglected — that fruitless 
bustle was frequently all that he could show for real useful- 
ness — and that, on the whole, little perceptible good was 



140 



SURVEYING THE FIELD. 



effected, in comparison of what his dispositions induced him 
to attempt, and his capabilities and enterprises would have 
led us to anticipate ! 

" Now, to provide against such distressing failures, it is 
quite necessary that we bring our reason more into play — 
that we study our subject with greater accuracy and solici- 
tude — that we acquire all the information respecting it that 
can be obtained — and that we prepare ourselves for the work 
of charity, as we would prepare for any other work, requiring 
exact knowledge, sound views, mature deliberation, and 
prudent management. We should take a correct survey of 
the field of benevolence in which we are called to labour ; 
we should consider well the various and contending claims 
that may be made upon us for assistance ; we should try to 
estimate the extent of our outward means, and the peculiar 
fitness of our personal talents and capacities ; we should 
endeavour to draw the line within which we need not confine 
ourselves, and the line beyond which it would be wrong or 
foolish to venture ; we should be aware of the facilities 
which are afforded by our professional employments, our 
local situation, our general influence ; we should ascertain 
the cases in which individual must give place to associated 
labour ; we should settle in our minds certain fixed maxims 
by which we are to be guided in our plans and movements ; 
we should determine what it will be best for us to do, how 
much in any given circumstances we can probably achieve, 
when, and in what way, and on what occasions, we can be 
truly and can be most useful ; — and thus furnished, we may 
go forth to our c labour of love,' with the hope of doing as 
much good as the opportunities that present themselves will 
admit of, and as is consistent with that imperfection which 
adheres to the best of our schemes, and the most vigorous of 
our performances. We shall be seldomer disappointed by 
failure ; we shall have less cause to regret the misapplication 
of time, and means, and faculties; we shall have fewer 
grounds of self-reproach for going wrong, by not being care- 
ful to go right, and for missing the object which less feeling 
and more discretion would have enabled us to attain." * 

* " Introductory Essay to Mather's Essays to do Good." The whole 
Essay, as well as Mather's work, deserves attentive perusal. See also 
Lectures I. and IT. in Hinton's "Active Christian." 



GENERAL INQUIRIES. 



141 



General Inquiries. — While a young Missionary will 
devote special attention to the native Christians under 
his charge,* all the knowledge which he can acquire 
with regard to his district may be turned to good ac- 
count. Douglas remarks, 

" Whatever they hear or see is matter of informatiorj, and 
of information important to the Mission. In the language 
they have both the medium of communication and the index 
of forgotten thoughts and events ; in the national music and 
songs they have the record and the vehicle of the national 
feelings ; and in the tales and superstitions they have the 
impression of what the national mind is, and the promise of 
what it is likely to become in its strength, and in its weak- 
ness, in its errors, its aspirings, and its dreams. All around 
bear on the object on which they have to operate — Man. 
The order of the rocks determines the soil; the soil the 
vegetables : the vegetables the animals ; and, in the aspects 
of nature, and the events of history, they possess what consti- 
tutes the nation."! 

The Missionary should take a comprehensive survey 
of his whole district. A blank book, foolscap size, of 
two or three hundred pages, should be provided, to 
arrange under different heads the information collected 
from time to time. Some of the points which should 
be investigated are noted below. 

Map of the District. — The Atlas Map of India, four 
miles to the inch, contains every village of any im- 
portance. The sheet required can be obtained for two 
Rupees. Mark off your district on the map, and com- 
pute the area in square miles. If there are out-stations 
under Catechists, let them be similarly indicated. 

Population Returns. — In many parts of India the 
authorities have minute lists of the population, with 
their castes, &c. On an application to the Collector, 
he will doubtless give access to the Government Re- 

* A full and accurate census of them should probably be his first 
object in this direction. ■ 

f "Thoughts on Missions," pp. 114, 115. 



U2 



SURVEYING THE FIELD. 



turns with reference to these points. He cannot be 
reasonably expected to employ his officers in making 
copies ; but any person whom the Missionary may send 
will probably be allowed to write out the information 
required. The Missionary should call on the Collector, 
if possible, soon after his arrival, and state his object. 
Should he reside at some distance, a letter may suffice, 
or a request may be made through a brother Missionary 
at the principal station. The number of inhabitants in 
each village should be entered in the map. 

Physical Geography. — General aspect of the district. 
Tracts subject to inundation. Climate : duration of 
the seasons, prevailing winds, mean monthly tem- 
perature and rainfall, dews, miasma. Minerals. Soil. 
Distance of water from the surface. Vegetable pro- 
ductions. Principal animals. 

History and Antiquities. — Aborigines and traditions 
connected with them. Invasions and territorial changes. 
Accounts of successive dynasties. Comparative con- 
dition of the people at different periods. Historical 
scenes. Antiquarian remains. Present government. 
Duties of European and Native Officers. 

Social Life. — Population, how distributed, number to 
the square mile. Castes. Occupations. Food, Dress. 
Houses and furniture. Home life. Topics of con- 
versation. Music. Ceremonies at births, marriages, 
and deaths. Condition of females. Polygamy. Widows. 
Average earnings. Average monthly or annual ex- 
penditure on house-rent, furniture, clothes, ornaments, 
food, servants, education, religion, by families of 
different classes. Comparison between Christians, Hin- 
dus, and Muhammadans in modes of living. Condition 
of the poor; beggars. Prevalent diseases. Probable 
causes. Vaccination how far introduced. Character of 
native doctors. People temperate or the reverse. Use 
of opium and bhang. Social evil. Gambling. Crime. 

Agricultural population. Size of farms. Modes of 
cultivation. Crops. Wages of labourers. Value of 



GENERAL INQUIRIES, 



143 



produce. Land tenures. Zemindars, resident or ab- 
sentee. Middlemen. Peasant proprietors. Modes of 
life. Degree of indebtedness. Proportion of waste land. 
Manufactures of district. Commerce. Eoads. Mar- 
kets, where held, how often; commodities sold. 
Emigration. 

Education. — Number of Indigenous Schools. Cha- 
racter of teachers. Course of instruction. Fees paid. 
Time pupils remain. Knowledge acquired; how far 
turned to account. Similar inquiries with respect to 
Government and Mission Schools. Desire for English 
education. Night schools. Female education, con- 
dition and prospects. Proportion of readers. 

Literature. — Language and dialects. Proverbs and 
local sayings. Nursery rhymes, songs, ballads, riddles. 
Letter writing. Tales. Almanacs. Religious books, 
including Hindu philosophy. Places where books are 
sold. Which books have the largest circulation ? 
Specimens to be obtained. Extent to which Christian 
publications have been circulated. By sale or gra- 
tuitous distribution ? Effects. Practicability of employ- 
ing a book-hawker or opening a book-shop. 

Religion. — Demonolatry. Village deities. Principal 
temples and places of pilgrimage. Pilgrims, where 
from ? Number and influence of Brahmans and Gurus. 
Principal Hindu sects, tenets, religious observances. 
Festivals. Ascetics. Hindu reformers. Number and 
distribution of Muhammaclans. Condition of Muham- 
madans : do they proselytise ? Mutual influence of 
Hindus and Muhammaclans. Roman Catholics. 

Statistical Summary. — The information should be 
tabulated as far as practicable, and entered at the begin- 
ning of the note-book. The following are some items : 
distance of the village or town from the mission-house ; 
number of houses, brick, mud huts ; population divided 
into castes and employments ; number of schools, 
indigenous, Government, and Mission ; number of pupils ; 
proportion of readers ; religions. The vertical columns 



144 



SURVEYING THE FIELD. 



will contain the above ; the horizontal, the names of 
the villages in order. 

Years will elapse before the Missionary can obtain a 
detailed knowledge of his district. The practical value 
of information of the above character will be apparent. 
The temperature and rainfall must be known, to guide 
the Missionary in itinerating. The question of salaries 
is one of importance. It can best be decided by an 
acquaintance with the expenditure of different classes. 
The discourses of our Lord show how the knowledge 
of every-day life, agriculture, &c, may be turned to 
account. 

Special Inquiries. — The evil consequences of dissi- 
pating effort over too large a surface have already been 
pointed out ; but as it is a point of much importance, 
further testimony is adduced. The late Bishop Corrie 
said, " Experience has taught me that a little attended 
to carefully and perseveringly produces more fruits than 
labours widely diffused."* Hough gives the following 
counsels : — 

" It is natural for an active mind and a zealous spirit to 
wish to extend his sphere of action to the widest possible ex- 
tent ; but he should guard against the feeling of impatience, 
and, instead of flying over the ground, be content to feel his 
way. The more you can concentrate your labours the better. 
To confine your exertions within narrow limits will not pre- 
sent so flattering an appearance as the culture of an extensive 
surface. But, like a prudent husbandman, you should endea- 
vour to measure your field by your means for its cultivation, 
otherwise your vineyard, though planted in every corner, 
will be overgrown with weeds, and you will see little or no 
fruit come to perfection. To contract your limits when, 
through disappointment and other painful results, you find 
that they embrace too wide a circumference, will be always 
found a difficult, and sometimes a humiliating task ; but it 
is comparatively easy, more satisfactory, and of better report, 
to extend them when your immediate plot is well cultivated, 



* " Memoirs of TVeitbreeht," p. 59. 



SPECIAL INQUIRIES, 



145 



and you have saplings carefully trained, and ready to be 
transplanted in a distant soil, A mission conducted with a 
care like this, and in the spirit of dependence upon the Lord 
of the vineyard, can hardly fail to prosper."* 

The analogy between natural and spiritual husbandry 
is very close. The farmer can no more cause the seed 
to spring up than the spiritual labourer can convert a 
soul. Both may plant and water, but God must give 
the increase. Granting that the latter cultivation is 
attended by peculiar difficulties, that even the best may 
sometimes labour in vain, it is unquestionable that the 
former is so much more successful because it is con- 
ducted with more wisdom. The Missionary who 
attempts to work the whole of a large district, is like a 
man scattering seed over a wide extent of uncultivated 
land and then leaving it A grain here and there may 
spring up, but the entire crop must inevitably be small. 

The Missionary, therefore, will do well to concentrate 
his attention on some special objects. The first duty 
will be to collect detailed information about them. 

1. The immediate Neighbourhood. — As a rule the Mis- 
sionary should endeavour to begin at home, gradually 
widening the circle unless there is a providential call 
elsewhere. As the highly favoured Capernaum profited 
least from our Lord's ministry, it sometimes happens 
that the village or town adjoining the Mission house is 
very unpromising. Still, this is by no means always 
the case. The Missionary should make himself ac- 
quainted with each family, if the place is small. It is 
a great point to gain the goodwill of the people. A 
courteous, kindly demeanour will do much to secure 
this. 

2. Places where Christianity has gained an entrance, 
or where a spirit of inquiry is exhibited. — In general the 
brand difficulty is to o;et a footing. Where one or two 
families embrace the gospel, they often form nuclei 

* "Vade Mecum," p. 10S. 

H 



146 



SURVEYING THE FIELD. 



which spread. Their relations are under their influence, 
and they may say to them, " Come with us and we will 
do you good." This has been one of the most powerful 
causes in inducing people to place themselves under 
Christian instruction. Give a page in the note-book to 
each village where there are any converts ; ascertain the 
origin of the movement, its progress, and its prospects. 

3. Some important Caste — Experience confirms the 
truth of the remark by Dr. Caldwell, already quoted, 
that " every caste, or at least every circle of castes, must 
be made the subject of special Christian effort/'* The 
same principle is carried out, to some extent, at home, 
where there are Missionaries who confine themselves 
principally to cabmen, sailors, and so with other classes. 
It is most desirable that Christianity should spread 
among the lower middle classes of India. It is pleasing, 
indeed, when Christianity is embraced even by the poor 
and despised sections of the community. Efforts, how- 
ever, should not be so much limited to them. It tends 
to produce the impression in the higher castes that 
Christianity is the religion for men who mostly eat beef 
or carrion. If persons in better circumstances embraced 
Christianity, they could do more for the support of the 
Gospel and give a better education to their children. 
Humanly speaking, there would be a higher type of 
Indian Christianity. But the grand reason is that the 
lower middle classes form the bulk of the community. 
The object of the Missionary must be to bring the 
largest number of souls to Christ. 

Brah mans and rich men are undoubtedly the most in- 
fluential ; but their conversion is attended with peculiar 
difficulties. It does not seem vase, therefore, to single 
them out ; still, where Bralimans can be isolated to 
some extent as mission schoolmasters, and much direct 
influence can be brought to bear upon them, they are 
far from hopeless. This will be illustrated in a sub- 
sequent chapter. 

* See pa2:e 95. 



SPECIAL INQUIRIES. 



147 



When the Missionary has selected a caste to which he 
will give special attention, let him make it an object of 
particular study. In general, when he knows accurately 
a few of its members, he know 7 s them all. With slight 
individual differences, they think alike, possess the same 
amount of knowledge, bring forward the same objec- 
tions, and have to encounter the same difficulties. 
The following article, from Christian Work, on the 
Ryots of Mysore, will give some idea of the manner in 
which the investigation should be pursued : — 

" The great body of the people are cultivators, who rent 
small portions of land from the Government, live in houses of 
mud walls and thatched roof, on coarse monotonous diet, and 
wear scanty clothing. The Brahman doctrine is that they 
are born to be slaves to the three castes above them ; and a 
Brahman proverb likens them to cocoa-nut kernels, which 
yield their oil only on severe pounding in the mortar ; and to 
sugar-cane, which must be pressed in the mill if you would 
extract the juice. These ideas have been well carried out. 
Generations of grinding oppression have made the ryot what 
we now find him ; stupid as the oxen he drives, with barely 
their instinct ; ignorant as the practical prohibition of even 
the rudiments of learning could leave him ; stolid and unim- 
pressible as the clods that hardly yield to his plough ; yet in 
money matters cunning and dishonest almost as the Brahman. 
Dissembling, fraud, simulated obtuseness, and passive re- 
sistance, are his weapons against tyranny. His innate 
capability of elevation is repressed by lazy submission to his 
assigned lot. He looks upon education and religion as 
incompatible with the tending of cattle and cultivation of 
land. Keeping his small account with government (the sole 
use of education) is done by the hereditary village accountant, 
and the village priest attends to religion for him. He laughs 
heartily at the idea of the clumsy mistakes he would make 
were he to attempt to worship for himself, and gladly nays 
tithe to have it done properly for him. He sincerely believes 
that the village idol, a natural or rudely carved stone, is God, 
and that it arose of itself out of the ground. Occasionally 
he takes a cocoa-nut, breaks it before the idol, pours the 
milk on the ground, prostrates himself or stands before it 

H 2 



148 



SURVEYING THE FIELD. 



with joined hands, and prefaces his short petition for some 
temporal benefit with, ; great God !' A stone bull or the 
filthy linga is the usual idol in the temples. In his field a 
rough stone, occasionally bearing some unintelligible figure, 
receives his adoration. Often a few stones arranged like a 
child's •' baby house,' form the shrine of a shapeless piece of 
dried mud which he regards as a tutelar god. 

" The number of female divinities, all variations of Parvati, 
the wife of Shiva, is immense. Besides the daily and occa- 
sional offerings, each of these is honoured with an annual 
festival. These festivals are numerously attended. Thou- 
sands of people assemble from the country twenty or thirty 
miles round. Fowls, sheep, and buffaloes are sacrified. At a 
hamlet of two or three houses within six miles of one of 
our mission stations, there were sacrificed at the festival held 
in the early part of the present year, twenty-five buffaloes, 
upwards of two hundred fowls, and a thousand sheep. These 
were offered, not even to an idol, but on a bare spot where 
the sanguinary goddess is supposed to dwell. With all this 
blood- shedding, there is no religious feeling whatever, and 
least of all any recognition of sacrifice for sin. To the 
people it is mere unmeaning slaughter. The only excuse that 
any can offer for it is, that it is an old custom, and it would 
be wrong to neglect the practices of their ancestors. They 
dread the evil that might result from such neglect. These 
festivals are opportunities of trade. They more resemble 
fairs than religious gatherings. They are the harvest of 
Brahman s and strumpets. We dare not even intimate the 
scenes enacted ; c for it is a shame even to speak of those things 
which are done of them in secret.' 

i; Blind adherence to ancient custom is the sole religion of 
the ryot. He deems it as perilous to forsake this as for a 
locomotive to quit the line. He has his religious beliefs and 
prejudices ; but to the fears, hopes, joys, and all the emotions 
of religion, he is an utter stranger. Whatever may be 
thought of the monstrosity, or impossibility, he sincerely 
believes in the divinity of a stone. The evidence of his 
senses goes for nothing in the face of tradition. How could 
it spring out of the ground if it were not God ? Would his 
forefathers have worshipped it if it were a mere stone r Does 
it not avert danger, succour him in trouble, remove his 



SPECIAL INQUIRIES. 



149 



diseases, send rain and fruitful seasons ? And how could it 
do these things if it were not God ? It appears like any other 
stone, but it is only in appearance ; it is truly God. 

" He believes in the onmi-pervasion of God ; and concludes 
that as we cannot see ' the great God,' we must worship some- 
thing in which He is. No matter what that something be, 
worship paid to it reaches and is accepted by Him. 

' ' He regards all men as puppets moved to virtue or vice 
by God, who dwells in every man. This rids him of all per- 
sonal responsibility, and makes him indifferent to his future 
destiny, be it heaven or hell. 

" He is a firm fatalist. Every man's destiny is written in 
his forehead, and not even the gods can alter or efface that 
writing. All that he does, enjoys, or suffers is inevitable ; 
it could not be otherwise. 

" He believes in the transmigration of souls ; that men are 
rewarded or punished in the present life for the deeds of a 
past existence ; that their enjoyments or sufferings respect 
past births only. 

" He believes in the indulgence of God, that with Him the 
feeding of a few lazy mendicants is a full atonement for the 
most heinous sins. 

" Like every Hindu, he fails to perceive any inconsistency 
in the most contradictory teachings. And with the Papist 
and Puseyite he concludes that, as it is easier, it is ' better to 
believe than to reason.' 

"'He is a tenacious caste holder. Few things show the 
antagonism of East and West, Hinduism and Christianity, 
more clearly than the dread that these all but naked, semi- 
barbarous, unlettered rustics have of being inveigled into the 
£ English caste.' Our books are dreaded as devices to draw 
them into the Missionary's caste. The horror of this ca- 
lamity is a great stumbling-block to them. 

" The ignorance, fatalism, oppression, and mere animality 
of the villager, have induced an immobility that defies and 
baffles the efforts hitherto put forth upon him. He listens to 
preaching, acknowledges its truth, laughs at its idols, but is 
unconcerned in the matter, and ne^er for a moment entertains 
the notion of changing his life. He will send his boy to 
school until he can tend cattle or be of some use in the fields. 
But he himself cannot read, nor give his thoughts to any 



150 



SURVEYING THE FIELD. 



subject but his daily occupations. Discourse on spiritual 
things to him is, to use one of his own similes, like playing 
the lute to a buffalo. He is content in his physical, mental, 
and moral degradation. e A full stomach is my heaven. 5 
' My stomach will soon cry out if I begin to think of anything 
beyond my work.' Such are his reasons for declining all 
efforts after salvation." 

The proverbs and sayings current among the class 
should be collected. Any books in the possession of 
those who have received a little education should be 
studied. Besides gauging the mind and ideas, the best 
mode of communicating Christian truth should be in- 
vestigated. Consider, in detail, the effects produced 
by certain statements ; which illustrations may be em- 
ployed with most advantage; in what way objections 
may be best anticipated and answered ; how difficulties 
may be most easily overcome ; what dangers require most 
to be guarded against. The preacher may thus seek out 
"acceptable words;" while all his dependence for suc- 
cess must be upon the blessing of the Holy Spirit. 

Though the Missionary, as he has opportunity, should 
do good to all men, he is strongly recommended to give 
special attention to certain classes. 

Missionary Library. — To acquire correct and 
thorough information on the points specified, will at 
present require a good deal of study. It is most de- 
sirable that a series of volumes should be prepared by 
experienced men for each great Mission field, as the 
Bengali, Hindi, Marathi, and Tamil. A young Mis- 
sionary might thus rapidly obtain a large amount of 
knowledge of the most valuable character. At the end 
of the volume a notice is given of a proposed series of 
this description. 



PBE-EMINENCE OF PREACHING. 



151 



IX. — PEE ACHING TO THE HEATHEN. 

The Command. — The great commission of the Mis- 
sionary is to " Preach the Gospel to every creature." 
;< The foolishness of preaching " is the chief instru- 
mentality appointed by God for the conversion of man- 
kind. Preaching must not be limited to the delivery 
of a set and formal discourse from some text of Scripture 
to a congregation. It has been well defined to be " the 
oral utterance of the Gospel in public or private." 

" Christ often preached sitting by the seaside, and sorae- 
thnes upon a mountain. Philip preached to the eunuch of 
Ethiopia, while seated with him in a chariot ; Peter preached 
to Cornelius and his kinsmen in a private dwelling-house ; 
Paul and Silas to the jailor and his household in the middle 
of the night ; Paul disputed, or more properly, preached 
daily in the School of Tyrannus ; and so may the Missionary 
at the present day preach whenever and wherever he can 
find even one to hear him. 3 '* 

" The object of the preacher is to convey divine truths to 
the mind of the hearer : that object is not gained if these truths 
are not fully understood ; and, therefore, it becomes a proper 
matter of inquiry, what are the best methods that should be 
adopted, according to the state and habits of any people, for 
securing this object. For just as a crop cannot be reaped 
where seed has not been deposited in the soil, so neither can 
it be expected that the Holy Spirit will bless the truth for 
the conversion of the sinner, unless that truth be clearly 
lodged in the niind."t 

Pre-eminence of Preaching. — More than a century 
ago, Schultze, the Tranquebar Missionary, thus pointed 
out the superiority of preaching : — 

Viva voce preaching, the testimony of a living man, has a 
great advantage over the private reading of books every- 
where, but more particularly among these heathen of the 
East Indies. Amongst thousands there may be perhaps 



Rev. J. Herrick, 



f Eev. Dr. Sonierville. 



152 



PREACHING TO THE HEATHEN. 



one that can read, and many of those who can read are so 
stupid and indifferent that they will not take the trouble of 
understanding and applying to themselves what they read ; 
which proves satisfactorily, that when God gives an oppor- 
tunity, it is of the greatest importance for a Missionary to 
go out himself amongst the heathen, and make known the 
Gospel to them by word of mouth. The first Missionaries, 
Ziegenbalg and Grundler, have left us a good example in this. 
It is true that the proverb says, c vox scripta manet,' and that 
What has been written can be read again and often repeated ; 
but this is only to be understood of things which have already 
been put before us in a lively way by speech and which we 
like to reconsider, in order to bring back the pleasure which 
we felt on first hearing them. The living voice always has 
something particularly enlivening and awakening, but more 
especially in those words which have proceeded from the 
holy mouth of God, and which have still the same power as 
when he first pronounced them."* 

Danger of being turned aside. — Many persons in 
England think that the following verse by Watts 
expresses the feelings of the heathen with regard to the 
Gospel :— 

" How glad the heathen would have been 
That worshipped idols, wood and stone, 
If they the book of God had seen, 
Or Jesus and His Gospel known." 

A little consideration, however, will show that the 
real case is very different. The natural heart every- 
where is enmity against God. With few exceptions, 
the people prefer their present systems to Christianity. 
66 The prophets prophesy falsely, and the priests bear 
rule by their means, and my people love to have it so." 

The Eev. H. Malcom thus points out the effect 
sometimes produced upon a Missionary : — 

" Of all parts of his work direct preaching looks most 
attractive to the Missionary on leaving home, and becomes 
in general most repulsive in the field. This is the grand 
object of those who design to devote themselves to foreign 

* " History of the Tranquebar Mission," pp. 138, 139, 



HOW TO BEGIN. 



153 



service. To sit beneath some friendly shade, imparting to 
heathen the words of eternal life is their beau ideal, their 
enrapturing anticipation, their expected reward, for leaving 
friends and home. But when they approach the reality, they 
find the romance of this hope turned into the substantial 
material for disgust, weariness, and despair. 

" Sophisms, absurdities, false reasonings, extreme igno- 
rance, malicious opposition, unworthy suspicions and inve- 
terate prejudices, must be perpetually encountered. These 
are rendered still more formidable, for the first few years, 
for want of a proficiency in the language, and a knowledge 
of the national religion and literature. To teach schools, to 
study, to translate, to survey new fields, &c, have none of 
these disagreeable concomitants, and are not so totally at 
variance with previous habits and feelings. They have the 
charm, too, of promising evident and immediate fruit, and of 
seeming to prepare the way for successors. 

Thus the highest self-denial required of a Missionary is 
in that very part of his work where he thought he should 
want none. He is unprepared for the demand, and in too 
many cases is turned aside to collateral pursuits." 

In some few instances where a division of labour can 
take place with advantage, a Missionary may devote 
himself to teaching or translating ; but the direct 
preaching of the Gospel is, in general, the great work 
of the Missionary. Though trying sometimes to flesh 
and blood to set about it, few duties afford greater 
pleasure on after reflection. 

How to Begin. — A good introduction is of great con- 
sequence. The modes adopted by some Missionaries of 
much experience may be quoted. The Eev. I. Stubbins 
of Orissa, says : — 

" We almost invariably commence our preaching oppor- 
tunity by singing a page or so of any of our poetical tracts, 
the object of which is to attract a congregation ; and having 
collected a few hearers, the speaker commences his address 
on any subject which may appear most adapted to his 
audience, sometimes taking as a text a passage from the poem 
he has been singing, sometimes a native stanza, sometimes a 

H 3 



154 



PBEACHINGr TO THE HEATHEN. 



striking portion of scripture, sometimes the remark of a by- 
stander which he may have overheard, sometimes an incident 
which he may have seen,* or an observation he may have 
heard on his way thither. Sometimes he may begin by 
addressing a few friendly inquiries to any given individual 
in the congregation, and founding his address upon some of 
the answers which may be given. 

" Sometimes it produces an admirable effect to commence 
with a solemn and impressive subject. I have occasionally 
preached on the shortness of human life and the immortality 
of the soul, till I have seen several in tears. This address I 
commonly commence with a sort of quotation, showing that 
at the longest we shall soon die — all die — that according to 
their own works, ' death sits on every one and is continually 
devouring,' or according to another of their stanzas, 8 Human 
life is as a drop of water, standing tremulously on a lotus 
leaf that c death is God's messenger to summon man into 
the divine presence. You may conceal yourselves from the 
messengers that man may send : you may excite their pity ; 
you may bribe them ; you may overpower them and make 
your escape ; but where will you conceal yourself from this 
messenger? Hide yourselves in the deepest jungle or the 
deepest cave, he will find you out ; flee to foreign shores or 
brave the trackless deep ; go where you will, he will find 
you out : the tearful entreaties and agonizing wail of wives, 
children, and friends, excite not his pity, he turns a deaf ear 
to them all — your silver, your gold, your costly decorations : 
all, all that you esteem valuable, he desjDises and tramples 
beneath his feet. Your youth, your strength, your banded 
leagues are but as straws before the whirlwind. What will 
you do? See, he is coming now, he is hastening to your 
village, is entering it now, is approaching your door, and 
so on."f 

The Kev. A. F. Lacroix adopted a similar course : — 

" We begin by making a few inquiries into the circum- 
stances of the people, their trades, prospect of harvest, and 
other topics of this description, in which we are sure they 
will be interested. After thus entering into conversation, we 

* Thus Paul introduced his address at Athens, 
f " Calcutta Missionary Conference." pp. 55, 57, 



HOW TO BEGIN. 



155 



gradually draw their attention to more important matters, 
leading them to rise from things temporal to things spiritual ; 
and in this manner we have an opportunity of declaring the 
way of salvation fully to an attentive and interested audience. 
Experience has shown that this is the best way to obtain a 
fair hearing of the Gospel. If, on the contrary, we were to 
begin by attacking the superstitions of the Natives, or 
abruptly to declare the mysteries of redemption, we should 
be sure to excite their prejudices against us, or at least fill 
them with stupid wonderment at the strange things we told 
them. The fact is, that in order to speak with effect to these 
poor benighted idolaters, they must be led to the subject 
gently and gradually, and in the simplest manner possible. 
To accomplish this, a thorough acquaintance not only with 
the language of the country is required, but also an intimate 
knowledge of Native habits and feelings."* 

When the audience is of a somewhat higher cha- 
racter than simple villagers, a plan occasionally pur- 
sued by the Eev. W. Smith, Benares, will be found 
advantageous : — 

" I tell them that I know very well they look u^pon us as 
officious intruders — that our very appearance among them as 
religious teachers is an insult to their understanding, to the 
wisdom of their forefathers, and to the religion which they 
profess ; and that as we show so little respect to their religion, 
so we seem to them to hold up, in a senseless way, our own 
to contempt and insult, hawking it about as we do in the 
bazaars, to the acceptance of every cooly. And that it does 
appear the very extreme of folly, for us upstart English to 
offer our borrowed religion to the acceptance of a people so 
ancient, so learned, so religious as the Hindus, whose holy, 
and, as they say, inspired sages were studying and teaching 
the deep things of wisdom and theology - ages before our fore- 
fathers were naked wanderers in their native jungles. Now, 
I say, I can well understand how you should feel angry and 
offended at our presuming to stand up in your cities to teach 
you what, as you think, you are so much better able to teacli 
us. But still you should consider the matter coolly, and not 
let your passions get the better of your reason — you who 

* "Memoirs," p. 314. 



155 



PREACHING TO THE HEATHEN. 



make such great pretensions to reason and knowledge. You 
see we are not bad men, and you see we are not mad men 
either, nor yet very ignorant men. You know, or ought to 
know, that we are not paid by Government for what we do, 
and that our pay is not large, that it can scarcely be sus- 
pected we do work so unpleasant to the flesh merely for that. 
And you know, or might know, if you would examine, that 
whether we be mistaken or not in our aim, our intention at 
least is good. We desire, as far as we know, to do you good ; 
though you also look upon us as the greatest enemies you 
have. A Vhat motive could we possibly have for seeking your 
harm ? You have never harmed us, and you are not only 
our fellow-creatures, but our fellow-subjects. Depend upon 
it, the cause of our troubling you in this way is this : we 
believe we have got a panacea for all your sorrows and woes. 
We have found it so ourselves, and we offer it, as we are com- 
manded, to you and all men for acceptance. We have tried, 
as well as you, what the worship of the sun and others, called 
gods, can do, and have found it all vain, and so have you too, 
but you won't acknowledge it. You know very well that so 
far from being delivered from your sins by your pujas, &c, 
you have not conquered one little member, your tongue, and 
ten to one but you are in downright enmity even with your 
own brother ; which things alone, if there was nothing else, 
make it evident that however you may talk and boast, you 
are as far from God as you can well conceive. Come, then, 
let us seriously, and as friends, talk the matter over. What 
if Christ was not of our country or of yours ; what of that ? 
If it should turn out that he can bestow upon us w T hat, as 
proved by experience, no other can, present peace, and ever- 
lasting happiness, let us not like ignorant, prejudiced, and 
narrow-minded men, reject him because he did not take birth 
in our country."* 

The Orissa Missionaries, it has been mentioned above, 
often sing a portion of a poetical tract to collect the 
people. Schultze took out some of his scholars to sing. 

" When he had taught the native children to sing, he 
used to take them with him when he went to preach in the 
country, and would stop in the road when he reached a 

* " Calcutta Missionary Conference," pp. 171, 172. 



STYLE OF ADDRESS. 



157 



village, and begin a hymn with the children in the European 
style. The sound of forty voices can be heard to a consider- 
able distance ; young and old, men and women, hastened to 
see what was going on, and in this way he often collected 
between two and three hundred people. When the song was 
finished he prayed, and then addressed the assemblage. 
After this he talked with individuals to see whether his 
speech had been understood, and though he could not him- 
self talk with all, his catechists mingled with the crowd and 
talked to the people of what they had heard.''** 

The Eev. J. Duthie, Nagercoil, has tried the same 
plan with much success ; but using, as greatly prefer- 
able, favourite native tunes. The Ahmedmiggur Mis- 
sionaries have carried out the principle still further by 
their Kirttans, in which instrumental music is used. 
They will be described hereafter. 

Singing is the greatest attraction ; but when neither 
the Missionary nor his iSative Assistant possesses the 
ability, reading may be employed. 

The compiler once consulted the late Eev. A. F. Lacroix 
and Dr. Mullens about the best mode of introducing the 
subject of religion. The main point insisted upon was, 
first to gain the attention of the people. The com- 
parison employed was the spinning of a rope. It must 
be fastened at the beginning, and then the process 
may go on. If the attention be secured, the hearers 
can be carried along ; if not, all is in vain. As has 
been stated, the plan which will, in most cases, answer 
best, is to begin with something in which the people 
are specially interested at the time. 

Style of Address. — The Missionary might almost as 
well preach to the winds as deliver such discourses as 
would be suitable to an audience at home. It is evi- 
dent that the addresses must be adapted to the condi- 
tion of the people. The following extract may throw 
some light upon the subject : — 

"The life of a nation bears an obvious analogy to that of % 
* Tranquebar Mission," p. 132. 



158 



PREACHING TO THE HEATHEN. 



the individual. In a very early and infantile state of Society, 
the human faculties are not urged forward to their maturity. 
Humanity itself, as it exist there, is living the life of an 
infant : — it is guided almost entirely by sense and instinct, 
having no public principles of truth as yet either unfolded 
or recognized by the common understanding of the nation. 

" The next period of national life brings us into a world of 
poetry and mythology. Then the aesthetic feelings become 
more sensitive; the spontaneous intuitions of nature re- 
markably energetic ; and the imagination begins to rule the 
whole man, nay the whole national life ; pouring itself forth 
with the utmost productivity, into the various creations of 
art, poetry, religion, and symbolical institutions. 

" Thus, then, humanity is seen to pass through the age of 
poetry and mythology nationally as well as indie i dually. 
Where is the child on the one hand, where the infant nation 
on the other, that hath not its cherished myths and fables ? 
Before the power of seeing truth in the abstract arrives, 
mankind can have no choice but to give concrete and 
living forms to his ideas. The ferment of mind which goes 
on within ; that perpetual stimulus which the sense would 
apply ; that combined play of intelligence and emotion, of 
aesthetic feeling and religious reverence, which every child 
as well as every nascent state of civilization presents, must 
find somewhere its field of effort and enjoyment. And in no 
other way, as yet, can it attain satisfaction, except by laying 
hold of imagery, in which that inward struggle of the facul- 
ties is. as it were, objectified, and where its own self is seen 
reflected in its own productions. To the child of imagina- 
tion, and to the childhood of early nations, the mythical 
element is equally natural, and equally indispensable. 

" The age to which we have now alluded is chiefly marked 
by an entire fusion of all the elements of our mutual nature, 
into one motley result. The separation of those elements — 
the distinction of intelligence from feeling — the severing of 
imagination on the one hand from abstract principles on the 
other, all this marks the rise of another era in a nation's 
development; that, namely, which corresponds with the 
sphere of thought, properly so called. This separation is 
effected by the understanding (the critical and analytic faculty), 
and is marked by a decided tendency to metaphysical specu- 



STYLE OF ADDRESS. 



159 



lations. When these periods have run their rounds, then 
the age of positive science commences — that in which the 
reason gathers up all the results of the other faculties, and 
employs them for the direct investigation of truth. 

" In Greece, to take a single example, the age of Homer 
and the Cyclic poets represents the intuitional era. that in 
which nature was gazed on with all the freshness of early 
childhood, and its influence on the heart and feelings em- 
bodied in immortal verse. The period from Pythagoras 
to Plato represents the development of a metaphysical ago ; 
while the labours of Aristotle and his school, down to the 
disintegration of Greek nationality, represents the scientific. 
Although other nations will undoubtedly show many varia- 
tions, and numerous disturbing causes will have to be taken 
into account, yet the main current of civilization, in every 
distinct nationality, nay in the entire progress of humanity 
itself, will be found to flow, intellectually speaking, in the 
same main course."* 

The rude tribes of India may be said to be in the 
infantile stage. The bulk of the people may be com- 
pared to children in whom the imaginative powers are 
largely developed. A proportion of the Hindus have 
advanced to the third stage, when there is a fondness 
for metaphysical speculation. Only a few individuals, 
most of whom have received an English education, 
have arrived at the fourth stage. 

The general principle therefore is to address the 
masses^ somewhat like children at home, but with 
oriental imagery and illustrations. Abstract reasoning 
is thrown away. Dr. AYinslow has the following re- 
marks on the subject : — 

" As to the manner of preaching to the Hindus, that of 
our Saviour to the Jews is the best model as dealing largely 
in Scripture, and being often historical and parabolic. The 
Hindus reverence the authority of Scripture, as they do that 
of any ancient writings, though they do not believe the 

* Morell's "Elements of Psychology," pp. 262-264. 

t The following remarks refer exclusively to the bulk of the people. 
Different treatment is necessary in the case of men with cultivated 
minds. 



160 



PREACHING TO THE HEATHEN. 



Bible as the only inspired revelation of God ; and they are 
quick to understand a comparison, or historical illustration, 
or a parable in any shape. A single text of Scripture or 
line of poetry from their own books will often go further 
than a long discourse, especially if the logic of the discourse 
be at all abstract ; and a proverb or parable is with them 
better than an argument."* 

Dr. Duff thus shows the course which should be 
pursued : — 

" In attempting to convey spiritual ideas to the mind of 
such a people, the abstract, the formal, the didactic, or intellec- 
tive style of address, must be wholly abandoned. The model, 
both as to substance and manner, must be taken from the 
Bible itself. Acting the part of a skilful physician, the 
Missionary must first try to mark the varying phases which 
the radical disease of sin assumes in the varying characters 
of those before him. Not having the supernatural gift of 
discerning spirits, he must bring his experience of the 
deceitfulness and desperate wickedness of his own heart, as 
reflected in the mirror of revelation, to bear upon the study 
of what may be termed the pathology of the souls of others. 
Having succeeded in detecting the peculiar phases of the 
malady, he will find in the Bible an inexhaustible ' materia 
medica,' whence to supply the appropriate remedy. In 
order most effectually to apply it, he must drink in the very 
spirit of the symbolic and parabolic mode of instruction, so 
often employed by the prophets, and our blessed Saviour. 
And he who shall present the faithful imitations of it, he 
who shall embody divine truth in the most striking emblems 
or pictorial images, will assuredly be the most successful 
in reaching the understanding, and lastingly impressing the 
hearts of the great masses of the people."! 

The following is an example of the figurative style 
which the natives often adopt. An old disciple in 
North India thus described the death of his pastor : — 

" Mr. Wilkinson was called away, but the Lord sent us 

* " Hints on Indian Missions." pp. 107, 108. 
t " Missions, the Chief End," pp. Ill, 112. 



STYLE OF ADDRESS, 



1G1 



another shepherd in Mr. Wybrow. He was young ; but we 
loved him. One day, as we poor sheep were feeding 
around him in the wilderness, he stopped. This was not his 
custom. We looked at him, and he at us ; he shook us by 
the hand, stooped, tied his sandals on his feet, and took his 
staff in his hand, and went across the Jordan into Canaan, 
and left us poor sheep in the wilderness. We could not 
blame him, for his Lord stood on the other side and beckoned 
him. He called him away ; but he has sent us another : 
He has sent you. If you are called away, He will again 
send others ; and if all earthly shepherds fail, the heavenly 
will never fail : He will never forsake his sheep."* 

Of all subjects, none perhaps conies more home to 
the people than the exquisite parable of the Prodigal. 
It was the favourite topic of Swartz and many other 
Missionaries. Arthur thus describes how the strong 
views of the people with regard to filial duties may be 
turned to account : — 

" The Missionary asked a village audience, i What would 
you think of a son who had a very good father, and was 
frequently in the habit of refusing to obey him ?' They 
instantly replied, ' He would be very wicked.' 8 Suppose 
he regularly, every day, broke some commandment of his 
father's ?' — 1 He ought to be turned out of doors.' £ But 
suppose he made a practice of disregarding all his father's 
commands, and doing the very opposite '?' — ' Why such a 
fellow would not be fit to live.' The Missionary then, apply- 
ing the illustration, showed that God was our Father — 
wiser, kinder, more worthy of obedience than any earthly 
father ; that all kinds of sinful acts were in direct dis- 
obedience to his will, and asked, if such blame lay on a child 
for systematic contempt of his father's authority, what weight 
of blame was upon him who, for many years together, never 
spent a day without several times breaking the command- 
ments of his great Father in heaven. As he proceeded in 
this strain, they listened with the eager attention of men 
drinking in a new and startling truth ; and presently, some 
of them striking their mouths with the palm of their hand, as 



* Lenpolt's i; Recollections," pp. 13S, 130, 



162 



PREACHING TO THE HEATHEN. 



is their habit in astonishment or grief, cried out, e Ah ! Ah ! 
what must we do ?' "* 

The parables of Scripture will, in general, tell most 
when they are, to some extent, Inclianised. The " Karen 
Apostle " thus adapted to his countrymen the parable 
of the rich man : — 

" A worldly man is never satisfied with what he possesses. 
Let me have more houses, more lands, more buffaloes, more 
slaves, more clothes, more wives, more children and grand- 
children, more gold and silver, more paddy and rice, more 
boats and vessels ; let me be a rich man. This is his 
language. He thinks of nothing so much as of amassing 
w T orldly goods. Of God and religion he is quite unmindful, 
but watch that man. On a sudden his breath departs, and 
he finds himself deprived of all he possessed and valued so 
much. He looks around, and sees none of his former 
possessions. Astonished, he exclaims, 6 Where are my 
slaves '? Where are my buffaloes ? I cannot find one of them. 
Where are my houses and my chests of money ? What has 
become of all my rice and paddy that I laid up in store ? 
Where are all the fine clothes, that cost me so much ? I can 
find none of them. Y\ho has taken them ? And where are 
my wives and my children. Ah ! they are all missing. I 
can find none of them. I am lonely and poor indeed. I 
have nothing. But what is this ?' The preacher here 
entered upon a description of the sufferings of the soul that 
is lost ; after which he represented the rich man as taking up 
this lamentation : i Oh, what a fool have I been ! I neglected 
God, the only Saviour, and sought only worldly goods while 
on earth, and now I am undone!' While the old man was 
preaching in this manner every eye was fixed on him, and 
every ear was attentive. Soon after he pursued the following 
strain : £ All in this world is misery. Sickness and pain, 
fear and anxiety, wars and slaughter, old age and death, 
abound on every hand. But hearken, God speaks from on 
high : children, why take you delight, and seek happiness, 
in that low village of mortality, that thicket of briers and 
thorns ? Look up to me ; I will deliver you, and give you 
rest, where you shall be for ever blessed and happy "j 

* Arthur's li Mysore," pp 279. 280, t " The Karen Apostle," pp. 36, 37. 



STYLE OF ADDRESS. 



103 



The barren mango-tree was frequently used as a 
subject by the late Eev. Mr. Lacey of Orissa* The 
Be v. C. B. Leupolt, has illustrated the " strait gate " in 
a way admirably adapted to India, f 

Lacroix, the " most eloquent of Bengali preachers," 
" turned to account a natural gift he possessed of 
devising striking similes, in which some clear analogy 
could be shown to some principle of religion. These 
similes were constantly in his mouth, and as the Xatives 
are very fond of them, his preaching was very accept- 
able." 

One or two of the illustrations of Lacroix may be 
mentioned : — 

" Supposing a washerman puts a number of soiled clothes 
in a box, and then carrying it to the river-side carefully 
cleans the outside of the box ; will this process wash the 
clothes ? So though a man's bathing in the Ganges may 
indeed cleanse his body, can it have any effect in purifying 
the soul r 

" Does the parrot wdien removed from an old cage to a 
new one forget all the lessons it has been taught ? In like 
manner if the soul which has so strong a memory, be 
removed to a new body, will it not carry its knowledge with 
it, and be able to call it to mind ? But when does it ever do 
so ? Who is there that ever remembers anything that 
happened to him in former births." \ 

Similes drawn from objects before the speaker will 
excite special interest. Leupolt thus spoke of the 
" well of sin ;"§ Weitbrecht, of medicine he ad- 
ministered ;|| Clarkson, of his tent.^I Chamberlain 
compared the hearts of his hearers to ground burnt 
up during the hot season, upon which the plough could 
not act. The influence of the Holy Spirit was likened 
to a fall of rain, which would soften the hard soil. 

* See " Translations of Indian Tracts," 1st Series, p. 314. 
f " Recollections of an Indian Missionary,"' pp. 72, 73. 
I See " Memoirs " for additional examples, pp. 154-156. 
§ See "Recollections," pp. 67-69. jj "Memoirs,'' p. 345. 

"Missionary Encouragements/' p. 25. 



164 



PREACHING TO THE HEATHEN. 



All men take pleasure in narratives. Hence the 
historical parts of Scripture afford a variety of suitable 
subjects, e. g. the Creation and Fall, the Flood, the 
Call of Abraham, Elijah and the prophets of Baal, 
Daniel, and especially the Life of our Lord. 

Anecdotes and references to recent well-known events 
will always prove interesting. George Herbert says — 

" When the parson preacheth he proeureth attention by 
all possible art. . . . Herein also he serves himself of the 
judgments of God, as those of ancient times, so especially of 
the late ones ; and those most which are nearest to his 
parish ; for people are very attentive at such discourses, and 
think it behoves them to be so, when God is so near them, 
and even over their heads. Sometimes he tells them stories 
and sayings of others, according as his text invites him ; for 
them also men hold and remember better than exhortations, 
which, though earnest, yet often die with the sermon, 
especially with country people, which are thick and heavy ; 
. . . but stories and sayings they will well remember."* 

The writer who quotes the above adds, — 

" Some of the early fathers were very happy in the 
dexterous use of passing occurrences, as they naturally would 
be, speaking in conversational extempore language to their 
converts. Tertullian gives a graphic description of the 
heathen games. (De Spectaculis, 29, 30). Chrysostom 
contrasts the listlessness of congregations with the eagerness 
of spectators of the hippodrome {see iv. 660). He also 
makes, with a happy readiness, allusions to a storm gathering 
during the prayers, and to the lighting of lamps in the 
assembly. (Opera, iv. 597 and 613, Ed. Ben.)" — P. 79. 

" ' A story (says Cecil) will hold a child by the ears for 
hours together, and men are but grown children.' £ In every 
sermon try to give at least one good anecdote." — Pp. 88, 90. 

Native Proverbs and Stanzas. — Archbishop Trench 
has the following remarks on hearers at home : — 

" Any one who, by after investigation, has sought to dis- 
cover how much our rustic hearers carry away, even from 

* Q uote d in " Papers on Preaching/' by a Wykehamist, p. 78. 



NATIVE PROVERBS AND STANZAS. 



1G5 



sermons to which they have attentively listened, will find 
that it is hardly ever the course and tenor of the argument, 
supposing the discourse to have contained such ; but if any- 
thing has been uttered, as it used so often to be by the best 
Puritan preachers, tersely, pointedly, epigrammatically, this 
will have stayed by them, while all the rest has passed 
away." Accordingly, he says, " great preachers for the 
people, such as have found their way to the universal heart 
of their fellows, have been ever great employers of proverbs"* 

The Hindus intersperse proverbs very largely in 
conversation. A copious use of them is a great means 
of securing attention : — 

"I very much like the plan of introducing pertinent 
quotations from their own books and shastras into ad- 
dresses. Some of them are very striking and beautiful ; and 
my impression is that the people will generally understand 
your subject, as these references serve as a key. They are 
familiar with them ; and doubtless such an address is more 
attractive to them, while it increases their respect for your 
character and person, as 6 a wise man who knows their books 
and system ' " j 

The example of Paul at Athens will be a sufficient 
justification. His address is an admirable model . 

A few proverbs and stanzas may be quoted as 
examples : — ■ 

" Will the darkness subside in the light of a fire fly ? 
" Though he wash three times a day, will the crow become 
a white crane ? 

" It is said that the lizard that is the oracle of the whole 
village has fallen into the broth. 

" A cart, a slave, and a foolish son, follow the beaten track ; 
a poet, a lion, and a sensible son, are independent in their 
movements. 

" Man comes into the world with his hands shut, and goes 
out of it with his hands open. 

" There is no merit like truth, and no sin equal to false- 
hood. 

* Quoted in "Papers on Preaching" pp. 9G, 97. 
t " Calcutta Conference Report," p. 58. 



168 



PREACHING TO THE HEATHEN, 



" Refer not Virtue to another day ; receive her now and at 
thy dying day she will prove thy never-dying friend. 

"What is the fruit that human knowledge gives, if at 
the feet of Him who is pure knowledge due reverence be not 
paid ? 

" The anxious mind against corroding thought no refuge 
hath save at the sacred feet of Him to whom no likeness is." 

" In dealing with the Hindus," remarks the Rev. Dr. 
3. S. Wardlaw, "there is hardly a subject on which we 
touch that we may not find some quotation or other 
from their books to give a basis from which to work." * 
One or two may be quoted :— 

" Should he whose heart is unclean, rubbing his body with 
earth equal to a mountain, bathe till death with all the water 
of the Ganges, still he will not become clean. 

" How can he who himself is not perfect, make another 
perfect ? 

"I am sin, I commit sin, my nature is sinful, I am con- 
ceived in sin." 

A number of the most striking should be carefully 
committted to memory. Proverbs should be used 
chiefly at the commencement to enliven the address ; 
quotations from sacred books will be more suitable in 
the middle ; the conclusion should be characterized by 
increased solemnity, when Scripture passages and direct 
appeals to the conscience are most appropriate. 

As already mentioned, it is very desirable to have a 
volume of proverbs and quotations in each language, 
arranged under different heads for Missionary purposes. 

Intelligibility. — Even at home, notwithstanding all 
the advantages of the hearers, sermons are frequently 
not understood by many. Bishop Wilberforce urges 
private visitation for the following reason : — 

<{ But if this minuteness and detail of individual inter- 
course is needful for our people, it is little less essential to 
ourselves. As it is necessary to enable them to understand 

* il Lectures to Students," 



INTELLIGIBILITY. 



167 



us, so is it necessary to make us understand them. Without 
this we shall never know what they do and what they do not 
comprehend. Very many clergymen live always upon this 
point in a sort of amiable dream ; they speak, or they think 
they speak — very plainly in their sermons ; their flocks 
exhibit no manifest symptoms of impatience or fatigue under 
their teaching ; — for the forbearance with which our people 
listen to that which conveys scarcely an idea to them is 
really wonderful — and they conclude that all which they 
have said has been pretty well understood; when if they 
were to converse closely with the greater number of their 
hearers, they would often find that scarcely a word of their 
best reasoned sermons had really found its way into their 
minds. Now what can be the result of such a state of things 
save delusion on our part and undispelled darkness on theirs ? 
This false impression of their state can only make us at our 
ease in leaving them uninstructed. But they will remain 
unblessed. The physician will not heal his patients by 
dreaming of their convalescence whilst he is profoundly 
ignorant of their malady. We never can hope to make our 
sermons thoroughly intelligible to our people unless we are in 
the habit of conversing wdth them — unless we sound them 
and try them, and see how far we have reached their minds, 
and where we have failed. Such an examination would 
convey to some who have been used to contemplate their 
public efforts with not a little secret satisfaction, many 
startling revelations as to the real effectiveness of their 
labours." * 

Guthrie, another good authority, thus counsels 
plainness : — 

" Fire low, the order which generals have often given to 
their men before fighting began, suits the pulpit not less 
than the battle-field. The mistake, common to both soldiers 
and speakers, is to shoot too high, over people's heads; 
missing by a want of directness and plainness both the 
persons they preach to and the purpose they preach for." j 

Such cautions are doubly necessary in India. 
Indeed, a few Missionaries unacquainted with the 

* " Addresses to Candidates for Ordination, " pp. 105. 106. 
f Quoted in KidcU rs Honiiletcs," p. 177. 



16S 



PREACHING TO THE HEATHEN. 



native languages have asserted that it is impossible 
to preach intelligibly to the masses. It is true that 
there are great difficulties. As already mentioned 
in a previous chapter, the style of books differs very 
considerably from that of ordinary "conversation. A 
Missionary who uses the former in addressing villagers 
cannot be understood. Arthur says, — 

" It is net fair to talk to Hindus in the Sanscrit terms 
which best translate your English or Greek ones ; and 
because they do not concur' in your views, deny them a 
conscience. Many a good man in England would hesitate 
to say that ; furtive acquisition ' was criminal, who would at 
once pronounce it sinful c to steal and many a good house- 
wife would plumply deny that it was any duty of hers to 
' supervise the domestic economy, 5 who would at once own 
that she was bound to c see to the house.' " * 

Bui there is another difficulty — attaching heathenish 
meanings to the terms employed. The Rev. W. Smith 
thus explains it : — 

<; We speak, for instance, of Parmeshwar, and they think 
we are talking of Eama. We speak of salvation (Mukti) and 
they think we mean absorption. "VTe talk of God's omni- 
presence, and they take it for granted that we believe, with 
them, that the spirit in man is God. or a portion of him. 
TVe tell them that they must not worship idols, and they 
junip to the conclusion that they must become Vedantists." f 

If the directions given in the following extracts be 
observed, the Gospel can be made intelligible to all : — 

" A Native will not understand what you mean by ''justi- 
fication :' but will fully understand what you mean by a man 
having all his sins forgiven. He will be confounded by the 
term ' regeneration,' but will readily comprehend when you 
speak of making a bad man good. Thus, by speaking of the 
thing, rather than harping on the term, the Missionary may 
easily give people his own ideas, and place himself in a 

* " VLysore," p. 278. 

t " Calcutta Conference Report," 169. 



INTELLIGIBILITY. 



109 



position to use them in an aj)peal to the conscience." — 
" Arthur's Mysore" p. 279. 

" It is, therefore, evidently of the first importance that we 
explain ourselves as we go on, and define the terms which 
we use ; and when we have done, it is a good plan, if prac- 
ticable, to ask them what we have been saying, and what 
they have understood, and to give them, in a single sentence 
almost, an epitome of it to take away with them." — Eev. W. 
Smith. 

A Missionary of any experience knows exactly the 
ideas that will be excited in the mind of a Hindu by 
certain terms. He may, therefore, either avoid them, 
as recommended by Mr. Arthur, or, if they must be 
employed, he can explain the new meaning to be at- 
tached to them in the manner Mr. Smith directs. 
Clarkson, who is not a mere theorist, bears the following 
testimony : — 

"We would vindicate, in the most absolute sense, the 
entire comprehensibility of the Gospel by the most untutored 
Indian. The Gospel is adapted to the Hindu, not as he is to 
be, or might be, but as he is. We would disclaim every 
demand for a preparatory process, as necessary to the com- 
prehension of the Gospel. We say, with emphasis, that the 
Gospel, in the hands of the evangelist, 6 apt to teach,' ready 
to explain it by suitable illustrations, and consequently able 
to touch the springs of conscience, is alone effectual to the 
end of conversion. We ask for education, but not to prepare 
a way for the Gospel ; we believe that the Gospel makes a 
way for itself. We say, with confidence, that the aboriginal 
of Indian mountains and forests, who never saw a written 
character, is fully competent to understand the fundamental 
truths of the Gospel. If the evangelist will assume didactic 
forms of instruction, or clothe the Gospel in the rigidities of 
theological systems, he will find among the Hindus no 
intelligent audiences, nor be rewarded by seeing converted 
souls. But if he will use their own imagery — borrow their 
own illustrations — think as far as may be their thoughts, and 
speak their words, and make them all the vehicle of com- 
munication of those simple truths in the belief of which is 
'eternal life,' — he will find that the Gospel is indeed 'the 

l 



170 



PREACHING TO THE HEATHEN. 



power of God,' both to convince the understanding and 
impress the heart. As Christ, in the fulfilment of his great 
mission, took on himself humanity without sin, so must the 
Missionary take on himself, as far as possible, that form of 
humanity which the Hindu assumes, divested only of all that 
is tortuous and sinful. If he do so, he will find that Hindus 
can understand his message, and if they do not believe it, it 
is because they will not." * 

Conduct with reference to False Religions. — There 
are two extremes. Some laymen and chaplains, when 
theorising about Missions, fall into the one — native 
converts into the other. The former would make no 
allusion to heathenism ; the latter often argue against 
it at great length. The course recommended — merely 
to preach the truth without exposing error — is certainly 
not the one followed in the word of G-od. Jehovah did 
not simply say to the J ews, thou shalt worship me ; 
but added most emphatically, thou shalt not bow down 
to any idol. David, Elijah, Isaiah and the other 
prophets, often denounced idolatry in severe terms. 
Our Lord frequently exposed the errors current among 
the Jews ; Paul at Lystra told the people to " turn 
from these vanities unto the living God." The most 
successful Missionaries in India have followed the same 
plan. The views expressed by the late Mr. Lacroix are 
held by the great body of experienced Missionaries : — 

" The principal theme of a Missionary's preaching should 
by all means be the Gospel; the pure Gospel, wherein, 
without human additions or retrenchments, Christ is repre- 
sented as the way, the truth, and the life ; and as able and 
willing to save to the uttermost all who come to God through 
Him. Still, I believe, that it is absolutely necessary, in 
order to open a way for the reception of the Gospel, to 
expose the false notions to which the heathen adhere. I 
must confess that I have heard very excellent Missionaries 
deprecate the doing of this, under the idea that making the 
people acquainted with the excellency of Christianity would 



* " India and the Gospel," pp. 185, 186. 



WITH REFERENCE TO FALSE RELIGIONS. 171 

suffice, and of itself, by a natural process, lead them to dis- 
cover the deficiency of their own system, and induce them 
to abandon it. 

" A late friend of mine, who was of this opinion, often 
made use of the following comparison to illustrate the 
subject : — 6 Let the sun rise, and darkness will of necessity 
recede; let the sun of Christianity be held forth to the 
heathen, and the darkness of Hinduism will vanish away 
without further effort.' This may appear plausible ; yet I 
fear the illustration is not quite to the point. The fact is, 
that the sun, when he shines forth, finds the generality of 
men possessed of eyes, prepared and anxious to behold his 
light, and therefore he is hailed with joy as soon as he 
appears on the horizon. But I would ask what good can 
the bright luminary confer on persons who are deprived of 
their eyesight, and incapable either of beholding his ra- 
diance or of valuing the benefits of the light he is emitting ? 
Christianity, certainly, is a sun, and a sun of great resplend- 
ency in the moral firmament ; but it finds the Hindus so 
blinded by their idolatrous creed and their prejudices, that it 
shines upon them in vain. A surgical operation, therefore, 
is requisite to remove the cataract from their spiritual 
vision ; and this operation is the exposing of the errors of 
their system. When this is accomplished, and not before, 
will they be capable of viewing and receiving the Gospel as a 
message of glad tidings. 

"His own practice for a long series of years was in 
accordance with these views, and he never changed it to the 
last. c I did myself,' says he, 6 for several years, on principle, 
proclaim Christianity to the heathen, without, in my 
addresses, alluding to their superstitious and false notions ; 
but experience has convinced me of the fallacy of this 
method, and I have since relinquished it. If the Hindus 
were a thinking, reflecting people, a people anxiously 
seeking after truth, perhaps the mere preaching of the 
Gospel w T ould suffice to enable them to perceive the defects 
of their own false religion, and, for aught I know, to forsake 
it; but common observation shows, they are, generally 
speaking, not a thinking nor a reflecting people, neither 
are they anxious seekers after truth. They may hear the 
Gospel willingly enough, and admire the love of Christ, and 

I 2 



172 



PREACHING TO THE HEATHEN. 



might perhaps be persuaded to give Him a place in their 
pantheon, as a Eoman emperor once was ; but they would 
not for a moment suppose that this was to be done to the 
exclusion of their own gods. How often, after they had 
listened to a sermon where Christianity was held forth 
exclusively of other matter, have I not heard them say : 
6 Well, sir, your religion is excellent for you, and so is ours 
for us.' The fact is, they are so apathetic, particularly on 
religious subjects, that they actually will not themselves 
take the trouble of comparing the systems. 55 

Dr. Mullens subjoins : — 

"He might have added, that during many ages their 
reasoning powers have been so ill developed and so warped 
by evil principles, that they scarcely at all understand how, 
when two principles are mutually contradictory, one must be 
given up as false ; and that a conscience that loves truth 
must follow that truth to death and fling all falsehood to the 
winds. On the contrary, Hindus are prepared to receive 
both sides of a contradiction as true ; and especially to 
accept only that side of a question which is the most 
comfortable, and best promotes that quietism which in their 
eyes is the chief end of man's existence. Nothing but a full 
exposure of evil, together with a clear statement of its 
antagonistic truth, will suffice to awaken so perverted an 
intellect, or lead forward to a martyr's devotedness so cor- 
rupted a heart." * 

Captain McMahon, in his essay read before the 
Punjab Missionary Conference, says : — - 

" The best plan seems to be to expose the errors of Maho- 
medanism and idolatry, just as much as may be needed to 
contrast the leading truths of Christianity with these systems ; 
so that the full exhibition of the Gospel of Jesus, rather than 
a crusade on heathenism, should be the ruling principle in 
the preacher's mind." j 

It is scarcely necessary to add, that everything insult- 
ing; should be avoided in referring to false systems. The 
maxim should be, " speaking the truth in love." Native 

* ' ; Memoirs of Lacroix," pp. 157-159. 

t " Report," p. 16. The whole should be carefully studied. 



WITH REFERENCE TO FALSE RELIGIONS. 173 



agents should also be cautioned against dwelling much 
on the errors of heathenism, while they neglect the 
preaching of the Gospel. 

The late Bishop Blomfield remarked, "The surest 
way of bringing a man to acknowledge his errors is, to 
give him full credit for as much as he has discovered of 
the truth." M. Williams gives the following extract 
from the Benares Magazine : — 

" We will just beg the reader's attention to the two facts, 
that a mind can be taught only by means of the knowledge 
that is already in it ; and that a piece of knowledge in any 
mind — more especially in a mind unfavourably prepossessed 
— is an obstacle to the reception of any system which by 
neglecting to recognize, appears to deny the truth of that 
piece of knowledge. Whatever in the Hindus' systems is a 
portion of the adamantine truth itself, will only serve to 
baffle our efforts, if, in ignorant impatience, we attempt to 
sweep it away with the rubbish that has encrusted it. "What 
kind of engineer should we think him who, in seeking to 
raise a beacon on the Goodwin Sands, should hesitate to 
acknowledge as a godsend any portion of solid rock among 
the shifting shoals to which he might rivet one of the stays 
of his edifice ? When a headstrong opponent of an erroneous 
doctrine treats with indiscriminate scorn what is true in the 
doctrine and what is false, he has no right to complain that 
his arguments against the false are as lightly esteemed as 
his scorn of the true. We ought to acknowledge with 
thankfulness everything that we find excellent in the Hindu 
Shastras, as we welcome every spot of verdure in the desert : 
and when the Hindus have only halted at a stage far short 
of that which we ourselves have reached, we should rejoice 
in being able to present to them our superior knowledge, not 
in the shape of a contradiction to anything that is false 
in their views, but as the legitimate development of what is 
true." * 

The Rev. W. Smith points out a danger to be guarded 
against in making such admissions : — 

" Lively startling works addressed to the torpid consciences 



; ' The Study of Sanskrit," p. 61. 



174 



PREACHING TO THE HEATHEN". 



of the natives are much wanted. They are in damnable 
error ; and are asleep in it. It is not necessary to offend or 
irritate them ; but they must be awakened. The gentler 
kinds of works, in which we give them credit for holding the 
truth or portions of it, are suited for serious inquirers, but 
not for the generality, who are apt to call these very points, 
which we call their remnants of truth, our pilferings from 
them."* 

But the admission of truths in Hinduism is also 
abused in another way. The people assert that 
Christianity and Hinduism are much the same. Dr. 
Wilson answers this by showing, that although men 
and monkeys agree in certain respects, there are vital 
differences. 

The errors of Hinduism should therefore be stated 
as well as its fragments of truth. 

The course is further indicated by Dr. Wilson, of 
Bombay. After recommending to the young Missionary 
the study of the native religions, he adds : — 

" I advise you to do this, not that you may form a jumble 
or mixture of true religion and heathenism ; but that, using 
a right test of truth, you may discover what ingredients of a 
pure patriarchal faith — to which you may appeal, and on 
which, like Paul at Athens when he had quoted the monu- 
mental inscriptions and poems of the Greeks, you may com- 
mence your discourse and conduct your argument with 
something like an appeal to admitted principles — are still to 
be found in the compounds of heathenism, and capable of 
being separated from it, as to give you an opportunity of 
directing their attention to the great source from which they 
have been derived. It will be no impediment, but a great 
advantage to you in your labours, that you find that the 
Hindus have certain elemental notions of a spiritual godhead 
of three persons existing in its unity ; that they have certain 
ideas of guilt, and moral pollution, and atonement, and 
regeneration and purification ; that they have thought of the 
gods becoming manifest in the flesh, as exemplified in their 
various Avatars ; that they recognize places of rewards and 

* Quoted in " The Missionary , ,s 



EVIDENCES OF CHRISTIANITY. 



3 75 



punishment after death ; and that they are familiar with the 
idea, that God may make a revelation of his will to men for 
the guidance of his faith and obedience." * 

A good illustration of this mode of procedure may 
be found in the tract, " The Mirror of Custom/' by the 
Eev. G-. Pettitt. The writer sets out with the Hindu 
maxim, " We must w^alk according to custom. " The 
importance of regularity is illustrated by a series of 
examples. It is shown what confusion and misery 
would arise if the sun sometimes rose in the north, some- 
times in the south ; if sometimes it went half way across 
the heavens and then stopped ; if the seasons were ir- 
regular ; if bullocks should adopt the habits of tigers, &c. 
The attention of the reader is next directed to another 
set of examples. He is asked if Hindus should refuse to 
make use of railways because their ancestors had nothing 
of the kind ; if a man should reject wealth because his 
forefathers were poor; if Thugs should pursue their 
murderous system because it was their custom. It is 
then shown that inanimate objects and the lower animals 
must observe certain fixed laws ; but that man is pro- 
vided with reason to enable him to decide upon his 
conduct. If a custom is good, it should be observed ; 
if bad, it ought to be relinquished.! 

A skilful Missionary may pursue the above course 
with great advantage. In other hands, how T ever, a 
sad " jumble " may be the result. 

Evidences of Christianity. — Hindus who have re- 
ceived a good English education, can appreciate ordi- 
nary works on this subject. Dr. Mitchell's Letters to 
Indian Youth in the Evidences, are especially recom- 
mended. The case is different with others. Buyers 
remarks : — 

" As to the great portion of external evidence, especially 
historical, it is worth next to nothing, so far as the great 

* "Evangelization of India/' pp. 70, 71. 

+ See tl Translations of Select Tracts," pp. 167-174. 



176 



PEEACHING TO THE HEATHEN. 



mass of Hindus and Mussulmans are concerned. In their 
view, the history of Europe and Western Asia is just as 
fabulous as their own absurd Mythology is in ours. The 
works of Lardner, Paley, &c, are, to them, perfectly useless. 
If we speak of miracles, their gods and holy men have per- 
formed, and do perform, such without number : and the books 
in which the historical evidence is contained will not pass 
with them as possessing the least authority. With internal 
evidence alone can we make anything like an impression. 
The moral beauty of the Gospel, its adaptation to the state 
of ma], and its powers over the heart and conscience are the 
principal proofs of its divinity tangible to the heathen," * 

The report of the Calcutta Tract Society for 1862 
says, " It has long been felt by experienced Missionaries 
and their fellow T -labourers, that the most telling argu- 
ment with Hindus in proof of the divinity of Christ and 
his Mission is furnished by the perfect moral character 
of Jesus." The Committee invited Missionaries, 
European and Native, to write on the subject. In the 
following year they reprinted the chapter of Paley on 
" The Morality of the Gospel." An admirable essay on 
the Moral Character of our Lord has been published by 
the Eeligious Tract Society in the same volume with 
" The Christ of the Gospels and the Eomance of 
M. Eenan." " An Examination of the Internal Evi- 
dences of Christianity and Hinduism " has been issued 
in English by the Bombay Tract Society. 

"The Three Way Marks," by Dr. Caldwell, and 
" The Promises of Christianity," by Dr. Kay, will afford 
useful materials. The following extract is from the 
introduction to Dr. Caldwell's Treatise :— 

"If a religion comes from the true God, who is the 
embodiment of goodness, it will diffuse around many 
benefits and blessings. Such a religion will tend to promote 
justice, mercy, and other virtues; it will tend to promote 
education, civilization, temporal prosperity, and other worldly 
blessings. It will also be fitted to become the universal 



* "Letters on India/' p. 39, 



CHIEF TOPICS. 



177 



religion. All persons are able to judge whether the religions 
to which they belong possess such marks as these. 5 ' 

A valuable paper, by the Eev. B. Kies, on the 
" Evidences of Christianity in their relation to the 
Hindus/' will be found in the Ootacarnund Conference 
Report. Swan devotes a letter to the consideration of 
the best means of convincing the heathen of the truth 
of Christianity. Some works on the Evidences are 
noticed in the Appendix. 

It may, however, be remarked, that a loving, holy 
disposition, a living exemplification of Christianity, will 
do more to win over the heathen than ail the books on 
Evidences in the world. 

Chief Topics. — These have already been treated of 
incidentally; but a few additional remarks may be 
made : — 

It is an important question, " the order in which the 
Gospel truths and precepts should be set before the 
inquiring heathen, not merely to convince his under- 
standing and obtain a hearing for Christian truth, but 
to awaken in his heart a belief unto salvation." * Grant 
refers to Augustine's Treatise, De Catechizandis Eudi- 
bus, to the directions of Alcuin and others in the middle 
ages. His work may be consulted. 

Conviction of sin is one of the first things to be 
aimed at. Angell James says : — 

" It seems to stand to reason, that men will care little 
about pardon till they are convinced of sin ; and as the 
Apostle says, ' It is by the law that they come to a know- 
ledge of sin.' 

" I remember a discussion by a large company of ministers 
in my vestry, on one occasion, as to the style of preaching 
which in their own experience they had found most useful ; 
and it was pretty generally admitted (and some of them had 
been among our most successful preachers) that sermons on 
alarming and impressive texts had been most blessed in 



* Grant's Bampton Lectures," p. 271. 

i 3 



ITS 



PREACHING TO THE HEATHEN, 



producing conviction of sin, and the first concern about 
salvation." 

The two o-reat points to be dwelt upon are thus stated 
by Dr. Caldwell :— 

"In the district committed to me I made it my business 
to become acquainted with every village and hamlet, and, if 
possible, with every family, and endeavoured, by myself, and 
with the help of my Native assistants, to make known to 
{ every creature ' the message of reconciliation to God through 
the blood of the Cross. There were two truths which I 
found by experience every one, however rude, could com- 
prehend, and which every one, however hardened, could 
aiDpreciate, and those truths I always took care to teach and 
enforce. The first was that the burden of guilt which every 
man feels that he carries about with him, and which false 
religions leave untouched, is removed by Christ, ' the Lamb 
of God which taketh away the sin of the world,' and by Him 
alone ; the second, that in the conflict with evil which every 
man must wage, if he would be saved, and in which false 
religions leave him to his own resources, the religion of 
Christ supplies him with the help he needs, inasmuch as it 
brings him into contact with God, and opens to him a channel 
of sanctifying grace in the supply of the Spirit of Jesus. In 
these truths is the substance of the Gospel, and I have found 
them everywhere not only intelligible but fitted to produce 
serious thought. Proofs of the folly of idolatry leave the 
heart and character unchanged, but virtue goes forth from 
these truths respecting Christ, to heal every one that be- 
lieveth." * 

Questioning. — This is highly necessary, as will be 
apparent from the following extract : — 

" The Scripture readings, accompanied by short and 
familiar expositions, are sometimes listened to by audiences 
who have all the appearance of being interested in what they 
hear, although experience has made me chary of founding 
much if anything on this. I have once and again been 
bitterly disappointed with individuals, whose earnest counte- 
nances led me to hope that they were at least giving a will- 

* " Tinnevelly Missions," p. 85. 



INVITATION AT THE CLOSE. 



179 



ing and open ear to the simple and touching Scripture narra- 
tive which was being read to thein. A single question, 
however, painfully proved with how much ease a Hindu can 
assume an appearance entirely alien to the current of his 
thoughts." # 

The Eev. I. Stubbins says : — 

" In preaching, you will sometimes find a congregation 
like so many statues, just as uninterested and unfeeling. 
This, of all things, I most utterly abhor. They are silent ; 
they do not oppose ; and this to a novice might be very 
pleasing. He might go to his tent and write in his journal : 
4 large congregation, very attentive, no opposition. May the 
impressions left be deepened P Whereas any one, knowing 
how the matter really stood, would more properly write ; 
c Dead, dead — all dead ! no feeling, no impression ! AVhen 
shall these dry bones live ?' Wherever this horrible placidity 
manifests itself, leave your subject ; make a dead pause ; 
say something that will rouse either to laughter or rage ; 
anything is better than this dead sea. Tell some rather 
humorous tale ; relate some incident ; address some one 
person ; bore him till he answers you. When you have got 
him to open his lips, go on with another question, and 
another, till you get the people fairly awake, and then revert 
to your subject. One preacher at home quoted Greek to 
awaken a sleeping congregation ; and something of the same 
eccentric character is not unfrequently required in preaching 
to the Natives." j 

Invitation at the close.— The following extract is 
from a paper read at the Calcutta Missionary Con- 
ference : — 

"Whilst, however we assign the first rank among all the 
various Missionary agencies to this preaching of the Gospel, 
we cannot pass over in silence the startling and humiliating 
fact, that very few manifest cases of decided individual con- 
version have been known to result directly from preaching 
alone." — P. 46. 

Some able and zealous Missionaries have preached 

* "Report of the Madras Medical Mission," 1S5S. 
f Calcutta Conference Report." p. 56. 



180 PREACHING TO THE HEATHEN. 



for twenty or thirty years to the heathen in the bazaar, 
without being able to point to a single known convert 
as the result. The compiler questioned Dr. Wilson, 
of Bombay, as to the cause of this sad fact. One reason 
he assigned was, that the hearers were not sufficiently 
urged to visit the Missionary. A momentary impres- 
sion may be produced by the address ; but unless fol- 
lowed up, it seems to have little effect. On the other 
hand, when a hearer can be induced to come to the 
Missionary's house, the end may be very different. 
One of the most hopeful Missions in Bengal origi- 
nated as follows : — 

" One day, early in 1825, Mr. Trawin was preaching to a 
large congregation drawn around him from the market, when 
he was rudely interrupted by a sturdy-looking farmer, who 
angrily demanded why he spoke against their religion. 
Knowing that £ a soft answer turneth away wrath,' Mr. 
Trawin calmly replied, that he was endeavouring for their 
benefit to exhibit the true way of salvation as contrasted 
with false methods. A brief discussion ensued on the rela- 
tive merits of Christianity and Hinduism ; and the farmer 
and his companions were invited by Mr. Trawin to visit him 
at his own house in the neighbouring suburbs of Kidderpore, 
on the banks of the Ganges. The little party came again, 
especially on the Sabbath days ; the nature, views, doctrines, 
moral precepts, fruits and hopes of the Gospel were ex- 
pounded clearly, and contrasted with the deep defects and 
vital errors of Hindu idolatry ; and the result was a growing 
conviction upon their minds that the former religion was 
true, &c." * 

The following extract from a resolution of the Benares 
Conference should therefore be borne in mind : 
" And, further, having finished his discourse, the Mis- 
sionary should not walk away, and consider his work 
done, but, on the contrary, he should ordinarily enter 
into conversation with all inclined to do so, and form 
acquaintance with them, and, if practicable, visit them 
at their houses, and invite them to his own." 

* " Memoirs of Lacroix," p. 66. 



PREACHING IN TOWNS. 



181 



Preaching at Festivals. — Some Missionaries, who 
have not made the experiment, suppose that the people 
are so mad with excitement at religious festivals, that 
it is useless to preach to them. It would, indeed, be 
unwise to attempt it in the crowd amidst the height of 
the ceremonies. But during a large portion of each 
day, the pilgrims are quite at leisure and orderly. 
Many are then willing to listen. The great drawback 
is that the impression cannot be followed up. As the 
people have generally money with them, a book-hawker 
may go round with advantage. 

PREACHING IN TOWNS. 

Street Preaching. — Dr. Wilson, of Bombay, advocates 
this in the following terms : — 

" Hesitate not to go to the c highways and hedges,' to c com- 
pel them to come in,' that God's house may be filled. For 
the preaching of the Gospel in places of public concourse and 
more private resort, you have the example of our Lord and 
his apostles ; and this example you will value, notwithstand- 
ing its comparative neglect in many parts of the world. 
There are many facilities in India for carrying it into effect, 
the natives of the country being generally as accessible with- 
out doors as they are inaccessible within doors, and accus- 
tomed to receive much of their own public religious instruc- 
tion in temporary tabernacles or under the open canopy of 
heaven ; and not in then dull and dark temples, which are 
merely shrines for the accommodation of then idols. Occa- 
sional or regular preaching in such cases as those to which 
I now refer — when the consent of parties is obtained and 
there is no invasion of the rights of property, nor public 
inconvenience — is in a high degree useful. It marks to the 
natives the earnestness of the desire which is felt for their 
instruction, the self-denial of the Christian teachers, and 
then accessibility to the whole native community. It is far 
from being useless, even when the audience is variable, and 
there are interruptions arising from the curiosity or im- 
pertinence of those who are addressed ; for some of the 
great truths which are forcibly, though briefly, announced 



1S2 



PREACHING TO THE HEATHEN. 



may find a lodgment in individual hearts. It attracts 
hearers to the stated services which are elsewhere conducted. 
It procures opportunities for the distribution of religious 
book and tracts, and excites attention to their important 
contents. In order to make it as effectual as possible, there 
should be a complete abstinence from all merely irritating 
language, and when the multitude may be sought, the mob 
may be avoided. While we have to deliver our message 
even to publicans and sinners, it is not required of us to cast 
pearls before swine. Favourable places for this announce- 
ment of the truth are the precincts of our own schools, 
asylums for the poor, and the resorts of the natives who 
have leisure at their disposal. Many of the natives, when 
solicited, are ready to give the shelter of their own ver- 
andahs to Missionaries.'' * 

Qualifications. — Xo work in which a Missionary 
engages will task his powers more than street- 
preaching : — 

" To fix the wandering attention of a rude, fluctuating and 
often hostile assembly ; to calm the turbulence of a crowd, 
not come together because they are disposed to hear, but 
drawn by various fortuitous causes ; and so to bespeak their 
favourable regard, as to induce them to listen to the truth ; 
to hear, in short, their own religion depreciated, and a strange 
system of doctrine expounded, is certainly a task that re- 
quires both nerve and skill/'' f 

A few of the qualifications may be mentioned : — 
1. An animated and impressive delivery, — His is well 
enforced by Buyers in the following extract : — 

" That fluent, energetic, and impressive kind of speaking 
and manner which rivets the mind, and keeps every hearer, 
nolens miens, in a state of attention ; and which, from its 
clearness and tone of confidence, seems almost to paralyse 
the power of objection, has long appeared to me what is 
peculiarly adapted to Missionary work. A slow unanimated 
delivery, however good the matter, does not suit when the 

* u Evangelization of India," pp. 390, 391. 
+ Cl Buyers" Letters on India. " p. S3. 



QUALIFICATIONS. 



183 



hearers are not themselves desirous of profiting. A good, 
firm, and distinct voice, such as may be heard over all sorts 
of whispering and other noises, is also necessary to a good 
Missionary preacher ; for if he cannot, without any other 
aid than his voice, and the pathos and interest of his manner, 
draw every eye and ear to himself, he will often entirely fail 
of getting a good hearing." — " Letters/' p. 84. 

The reply of Demosthenes, that delivery was the 
first, second, and third points in oratory, will be re- 
membered. 

Bellairs gives the following directions about the 
management of the voice : — 

" Keep your head up rather than down ; this relieves the 
throat and enables you to enunciate distinctly. Look at in- 
dividuals before you address them : this gives a point edness 
to teaching and persuasion. Understand thoroughly the 
powers of your voice ; modulate it carefully, and economise 
sound as much as you can. By addressing some of those 
more distant from you, and lowering your voice down 
gradually, you will soon feel what is the least amount of 
it necessary. A whisper is often accurately distinguished 
when a shout is merely heard. Articulate utterance, 
distinct, almost crisp expression, especially in consonants, 
and at the end of words clear, deliberate, and accurate, not 
artificial or dawdling enunciation, — these will enable a weak 
voice to fill a large space. 

" Occasional pauses are useful. They enable a preacher 
to collect himself, and to correct any formal or artificial 
tone or manner into which he may have fallen unconsciously ; 
they assist him in passing from one step of his argument to 
another, and afford a desirable relief to the congregation. 

" Avoid noise and cant, or whine, which excite ridicule or 
provoke contempt. 

" Be on your guard against a dull, heavy, monotonous sing- 
song, which will infallibly send some of your hearers to sleep. 
Do not scream — it wastes power and ruins the throat. In- 
spire frequently, so as to have at all times a good supply of 
air in the lungs from which to draw. Speak from the chest, 
not from the throat ; and in using your lips for modulation 
and articulation, take care that they do not interfere with 



184 



PREACHING TO THE HEATHEN. 



the tone of the voice, which should come clear from the 
lungs, as a note from a trumpet/' * 

2. A well-stored mind. — The Rev. J. Barton mentioned 
at the Lahore Conference, that at Agra audiences can 
now with difficulty be obtained. The Eev. C. W. 
Forman replied as follows : — - 

" I would say, let the preachers study more, and give the 
people more variety, and they will obtain better congrega- 
tions. When people know that they are to hear truths they 
have heard a thousand times, in almost precisely the same 
language, it is not to be wondered at that they will not stop 
to listen." f 

This want of preparation is a pretty general defect. 
Many Missionaries who will study w T ith some care 
before delivering a sermon in English will trust to the 
spur of the moment in vernacular. Buchanan was told 
that Swartz " seldom preached to the Natives without 
previous study, and that he continued a diligent student 
to the last." A Missionary says of Weitbrecht, "I 
observed that before going to preach (to the heathen) 
he invariably sat down with pen and paper, and spent 
some time in preparation for his address ; and there 
was in consequence a wonderful freshness and variety 
about his sermons which those who preach extempo- 
raneously without previous thought never attain." f 

The Orissa Missionaries provide themselves with 
what is called a Bazaar Book. The Bev. I. Stubbins 
thus describes it : — 

" This is our constant companion. Into it goes every 
stanza or striking illustration, every new word that we may 
hear. It also contains a few outlines of addresses suited to 
different texts, subjects, or occasions. This to a new Mis- 
sionary is especially valuable, and to him I would say; 
Never go out without your Bazaar Book, note down then and 
there every new word, every effective argument or illus- 

* " The Church and the School," pp. 101, 105. 
t "Report/' p. 13. 
X "Memoirs," p. 417. 



QUALIFICATIONS. 



185 



tration, every useful proverb, every tiling in short that may 
prove useful to you. So in reading Native books. This 
book should be the Missionary's companion, whether in the 
bazaar, market, festival, or study, and everything should go 
into it. 55 * 

The practice of Mr. Lacey of Orissa, thus described 
by the Eev. J. Wenger, might be followed with great 
advantage : — ■ 

" He had selected a number of subjects — not a very large 
number — on which he had prepared discourses. Thus he 
had a harvest sermon ; a sermon on paying rent to the 
Zamindar ; a sermon about a barren mango tree ; another 
about the judgment day. These sermons, if by that name 
they may be called, he preached again and again from year 
to year, though not in the same places. It was his constant 
endeavour to make the old sermon more impressive in its 
delivery on each successive occasion. It is said of Whitefield, 
that prince of preachers, that the full power of his oratory 
was not developed until he had become perfectly familiar 
with a sermon by preaching it thirty times. In addressing 
a heathen audience, we need not be nearly so much afraid of 
repetition, as we should have occasion to be in a Christian 
place of worship." f 

A list is given in the appendix of books calculated 
to be useful to a Missionary in the preparation of 
addresses. . 

3. The meekness of wisdom. — It requires great prudence 
and judgment to know how to deal with the varying 
moods of the audience, and to answer satisfactorily 
the objections which are brought forward. Invincible 
patience is no less necessary. As already mentioned, 
deep personal piety and earnest persevering prayer 
are indispensable to success. 

Henry Rogers gives the following general advice : — 

" The style we commend is characterised by rapid changes 
; of construction — frequent recurrence to the interrogative — 
not to mention numberless other indications of vivacity and 



* " Calcutta Conference Report," p, 58, f Ibid, p. 48. 



186 



PREACHING TO THE HEATHEN. 



animation, marked in speech by the most rapid and varied 
changes of voice and gesture. Of all its characteristics the 
most striking and the most universal is the moderate use of 
the imagination. Being of that brief, rapid, familiar, natural 
manner which a mind in earnest ever assumes, it is best 
illustrated by the style of a man engaged in conversation on 
some serious subject — intent, for instance, on convincing his 
neighbours of some truth, or persuading them to some course 
of conduct.''' * 

Kidder mentions the need of practice, — 

" Anecdote, promptness of retort, frequent variations of the 
form of address, multiplied illustrations, and all other lawful 
devices of the public speaker will need to be at the ready 
command of him who would fully succeed in this class of 
efforts. But no one should be discouraged by partial failure 
at first. Practice is as necessary in this kind of preaching 
as in any other, in order to attain the maximum of power/' "j" 

Repetition. — Dr. Mullens, speaking of the changing 
listeners, says, 

" If not interested, they will go away after a few minutes, 
and others come ; these also go after a time, and others take 
their places : and so there is a perpetual current of change 
going on through the whole service. A wise Missionary 
will be careful to repeat the essential principle of his dis- 
course three or four times as he goes on, so that all who 
come may understand the subject he is seeking to enforce, 
and safely carry it away." J 

Mistakes in Preaching. — Two or three of those some- 
what common among the inferior class of native agents 
may be mentioned. 

1. A tendency to say too much about heathenism and 
too little about the Gospel, — The other extreme, some- 
times found among young Missionaries, has been 
noticed (page 170). Phillips, while recommending the 
study of Hinduism, gives the following caution : — 

"My brethren will forgive me for cautioning them against 

* Quoted in "Papers on Preaching," by a Wykehamist, pp. 166. 167. 
f u Homiletics," p. 280. % k> Memoirs of Lacroix/' p. 151. 



PREACHING HOUSES. 



1ST 



an opposite error to that alluded to, viz., that of making too 
great a parade of this kind of knowledge. It is a danger 
into which native preachers are continually falling. They 
wish to act the pandit, and will fill their sermons with his- 
tories of the gods, Sanskrit shlokas, and Hindi Dohas. Such 
sermons will secure delighted hearers and much applause, 
but little will be done towards convincing, much less con- 
verting souls." * 

2. Tlie use of unintelligible Scripture terms and allu- 
sions. — Some native agents preach to heathen in the 
streets as if they were addressing a Christian congre- 
gation, and quote chapter and verse as if they were in 
the pulpit. Dr. John Muir has the following remarks 
on this subject :— 

" Instead of the ordinary style, abounding in scripture 
quotations, what is usually employed in addressing Christian 
peasants, already familiar with the Bible from their child- 
hood, a new and very simple style, adapted to the mental con- 
dition of the unlearned native, should be sought out. The 
class whom it is desired to influence should be addressed, not 
in conventional Christian phraseology, but in the language 
most suited to impress the ideas, convictions, and feelings 
which we wish to communicate." 

3. Preaching too long. — It has been frequently ob- 
served that some native preachers seem to have no 
idea about time. They go on prosing or talking voci- 
ferously even when the audience has ceased to listen. 
A hint about this should be given in a kindly manner. 

Preaching Houses. — Many Missionaries prefer 
preaching in open buildings, close to the roadside. 
There is less noise ; seats or mats can be provided 
which induce the listeners to remain longer ; the people 
feel that the Missionary is on his own ground, and con- 
sequently uproarious opposition can be suppressed with 
greater ease. 

Bazaar preaching places have not had sufficient atten- 



* Preface to "Missionary Yade Mecurn," p. 15. 



183 



PREACHING TO THE HEATHEN. 



tion paid to them. A costly Church has perhaps been 
provided for the small body of Xative Christians : but 
a wretched building, often little better than a hut. is 
considered sufficient for the heathen. This is one reason 
why the hearers are often of the lowest grades of 
society. There are a few exceptions. Perhaps the 
best building of this description the writer has seen is 
one at Peshawar, erected by Colonel Martin. Either 
seats or mats should be provided. Mosques are some- 
times ornamented with passages from the Koran. A 
few select Scripture texts might be written in large cha- 
racters on the walls of the verandah. 

The heathen will listen in a verandah much more 
readily than enter a room. There should not be too 
many steps up. 

A graphic account of preaching in such places is 
given in the " Memoirs of Lacroix," pp. 148, 152. 

Evening Services have sometimes been tried with 
advantage. The people at that time have, in general, 
most leisure, and therefore listen with greater readiness. 
The place should be well lighted up. If three or four 
converts sing one or two hymns to favourite native 
tunes at the commencement, a large audience will soon 
assemble. One or two additional hymns may form 
breaks between addresses, or be sung at the close. 

Zayats. — This term is familiar to all acquainted 
with the Missions in Burmah. The following account of 
them is given in the memoir of Sirs. Sarah Judson :— 

<; A Zayat is an open shed, used for some public purpose. 
Zayats are usually erected by the wayside, at convenient dis- 
tances, for affording a temporary shelter to travellers ; and 
therefore they present favourable positions from which to 
disperse religious instruction. There are always several 
Zayats in the neighbourhood of a Kyoung. to which the 
devotees of Boodh resort to listen to their priests ; and, in 
general, like the markets of old, they are suitable and popu- 
lar places for the discussion of all matters of public interest: 
The Zayats owned by the Mission are occupied ail day, 



ZAYATS. 



189 



either by a Missionary or Native assistant, who converses 
with those who will listen, and distributes books to those 
who will receive them ; and though it has been found a 
wearisome duty, it has been productive of lasting results." 
— Note vii. 

Jtidson spent much of his time in a Zayat. Occa- 
sionally for days he had not a single person to con- 
verse with. He then went on with translations. At 
other times he had numerous visitors. Before his 
death he was privileged to gather a Church of upwards 
of a hundred communicants, many of them the fruit of 
his Zayat labours. 

Under different titles Zayats are equally common in 
India. Few attempts have been made in this country 
to imitate Judson's example, and these few do not seem 
to have been successful. A Zayat was tried in Calcutta ; 
but as it was not in the native part of the city, it is not 
surprising that it was a total failure. Mr. Lacroix 
attended the bazaar chapel in the morning, sitting there 
for two or three hours, for the purpose of conversing 
with individuals, and hoping to find some inquirers. 
But Hindus who come individually to ask the simplest 
explanation from a Missionary or visit him in private, 
soon become marked men ; and no one ventured. 

The plan seems deserving of a better trial than it 
has yet received. Probably the following system would 
answer best. Behind the large preaching verandah, 
mentioned in the preceding section, let a room be built, 
sufficiently large and airy as not to be injurious to 
health. Let the Missionary spend, as often as he can, 
a portion of each day there. His papers should be 
around him, that he may have work when there are no 
visitors. In order to attract people, books in demand 
should be sold on the premises by a native Christian. 
Some of the most intelligent and thoughtful among the 
lower classes would thus be drawn to the place, and an 
acquaintance might be formed with the Missionary. 
Less suspicion w r ould be excited, as it was not simply 



190 PREACHING TO THE HEATHEN. 

a preaching station, and in an inner room visitors would 
be less exposed to observation than in an open chapel. 

In the way of direct visible results, the plan appears 
as hopeful as that of addressing a fluctuating crowd. 

Results. — Although a few conversions have been 
known as the direct consequence of preaching in streets 
or in houses, it must be admitted that the visible results 
in this respect are lamentably small. A Missionary in 
North India informed the compiler, that although he 
had preached nearly every day to the heathen for 
eighteen years, he did not know of a single convert as 
the fruit. Mr. Lacroix of Calcutta and Dr. Scudder of 
Madras had to make nearly the same confession. 

Dr. Anderson, of the American Board, in a letter 
to Dr. Candlish, thus reviews the preaching of 
Mr. Lacroix : — 

" You refer to the late excellent Mr. Lacroix, of Calcutta, 
in the language of Dr. Duff, as having devoted thirty-six years 
exclusively to vernacular preaching in all parts of Bengal, 
with a capacity and effectiveness and zeal unrivalled among 
us, and yet died mourning over the fact, that very few con- 
versions, indeed, had ever been known to result from his 
faithful and assiduous ministrations. Dr. Mullens informs 
me that he has prepared a memoir of Mr. Lacroix, which is 
soon to be published in London, and I shall defer to his 
representation of facts. But I made the acquaintance of that 
lamented Missionary when in Calcutta in the year 1855 ; and 
while I most cheerfully concur in all you say in his praise, 
I was greatly pained by my impressions of the chief cause of 
the failure to which you advert. I did not find that 
Mr. Lacroix had ever concentrated his labours as a preacher, 
for a long time, on any one point, with a view of making 
converts and gathering them into a local Church. The Church 
is the proper and effective nucleus of a congregation, as well 
as the basis of permanent success in the conversion of 
heathen men. It was making this a leading object, through 
the grace of God, that brought about the remarkable change 
in our Ahmeclnuggur district ; and without some such con- 
centration, some such aim, with faith in the power of the 



RESULTS. 



191 



preached Gospel, I should never expect to see much success in 
winning souls anywhere, and still less among the heathen." 

Though Dr. Scudcler occasionally made long tours, 
he devoted his attention for many years chiefly to one 
preaching station, close to the principal market in 
Madras. Yet it is said, that so far as visible results are 
concerned, he left there " no traces of his labours." * 

Some of the causes of the want of success have been 
noticed. The following remarks by Dr. Caldwell may 
be quoted in corroboration of the opinion expressed by 
the Bishop of Calcutta : 

" If the Hindus were usually or easily influenced by 
arguments addressed to the intellect, the large towns abound- 
ing with an intelligent population would afford the most 
promising openings for missionary labour ; but there are 
scarcely any people in the world so indifferent to truth in the 
abstract, so destitute of loyalty to conscience, so habituated 
to let their convictions and actions go in different directions, 
as the Hindus ; whilst there are scarcely any one yield more 
readily to the wishes of superiors, the influence of friends, the 
example of those whom they are accustomed to follow. This 
is, no doubt, a weak point in their character ; but it shows 
the importance of endeavouring to gain their confidence, and 
acquire influence over them, if we wish to do them any good. 
Now, in large towns, the personal influence of the foreign 
Missionary is as nothing compared with the force of public 
opinion and the influence of the heads of caste. 

" In connection with all societies that have stations in the 
cities and large towns, it has been found that the usual 
routine of preaching and distributing tracts to casual passers 
! by in crowded thoroughfares, and at still more crowded 
festivals, and superintending small vernacular schools taught 
by native schoolmasters has been attended with very in- 
significant results; and apparently for this reason, that 
personal influence is — the influence of character, station, and 
neighbourhood— on which so much depends amongst Hindus, 
in this system scarcely brought into action at all. This 
view is confirmed by the circumstances that in those schools 



* " Proceedings of the Madras Mission," p. 4. 



192 



PREACHING TO THE HEATHEX. 



and colleges of a superior order established in some of the 
great towns, in which the Missionaries themselves are the 
teachers, the Influence they have acquired over the minds of 
their pupils has been attended with remarkable results." * 

Every effort should therefore be made to become 
personally acquainted with any who are at all frequent 
listeners. Of course, the enmity of the carnal heart is 
everywhere the grand obstacle. 

Still, preaching in towns is by no means labour in 
vaiiio Much knowledge of Christian truth is thus 
diffused ; faith in Hinduism is being shaken, and the 
impression is spreading that the Gospel will ultimately 
triumph. After, it may be, a long course of preparation, 
the people will at last " fly as a cloud and as doves to 
their windows." 

Present conversions, however, are greatly to be 
desired. They would be encouraging both to the 
Missionary and the Church at home. Souls would be 
saved. Above all, the progress of the work would be 
accelerated. The influence of converts is one of the 
most powerful means for spreading Christianity. 

CONTROVERSY. 

Mr. A. Thomson observed at the Punjab Conference, 
" Young men are apt to imagine, that Hinduism and 
Mahomedanism are so evidently absurd, that there can 
be no difficulty in convincing an opponent ; not 
realizing the fact, that these subjects present an entirely 
different aspect, from the native's point of view." 
(Eeport, p. 29.) Clarkson remarks: — 

w Nor are the Hindus weak antagonists. They have 
acquired a most skilful use of all the weapons of falsehood. 
Their idle is, perhaps, equalled by none. Their dexterity is 
serpentine. 

" They prove an argument by figures, and happy illusions, 
not by reasoning. They disprove what the Missionary says, 

* Tinnevelly Missions," pp. 58-60. 



CONTROVERSY. 



193 



by employing false illustrations ; so that when he is conscious 
of victory, they treat him as a prostrate foe. 

<; Let not the youthful Missionary imagine that well-framed 
reasonings will convince the Hindus ; and that the logic of 
the schools is to preside over the discussions of an Indian 
crowd. He must learn to use other weapons ere he can 
disarm his adversaries."* 

Phillips says : — 

* In the crowded bazaar the Missionary has to contend at 
once with several angry, noisy, ignorant disputants ; and if he 
can induce them to speak one at a time, they conduct the argu- 
ment with the greatest unfairness, never allow themselves 
beaten, and glide from one topic to another interminably." j 

Some Missionaries endeavour to repress all discussion. 
The points mooted by assailants are often unimportant ; 
valuable time is lost, and the direct preaching of the 
Gospel is prevented. It has happened in the case of 
set, formal discussions, even with Missionaries like 
Dr. Pfancler, that, although opponents have been 
thoroughly beaten, reports to directly a contrary effect 
have been circulated far and wide. 

Other Missionaries, however, think differently. The 
Eev. T. Evans, Delhi, says : — 

" On the whole I court discussion, for it seems to enlarge 
the audience, and also to rivet their attention the more to the 
things spoken, while it often affords an opportunity for 
divesting error of its fascinating garb, and exhibiting the 
truth in a new and powerful light." J 

The Missionary Conference held at Benares, in 1856, 
passed the following resolution on the subject : — 

" The Conference is of opinion that in many cases con- 
troversy cannot be avoided, and that it is not desirable that 
it should. Even when there is little hope of silencing or 
convincing the heated disputant, the surrounding listeners 

* " India and the Gospel" p. ISO. 

t "Missionary Vade Mecum," p. 154. 

% "Bengal Baptist Report" for 1S57, p. 61. 



194 



PREACHING TO THE HEATHEN'. 



may derive valuable instruction and impressions from the 
remarks of the Missionary." 

An excellent home-worker, the Rev. W. Tasker, gives 
the following advice : — 

" We have said, as a general rule, that controversy, argu- 
ment, discussion on any subject, sacred or secular, are to be 
eschewed. Yet not invariably. People are prone to think 
that you are conscious that defeat would be your position in 
the end, and therefore they conclude that you are actuated 
by the principle, that discretion is the better part of valour. 
In such a case you will observe the champion that lays clown 
the challenge looking round for his meed of applause, on the 
ground that he has constrained you to retreat before even you 
closed with him in combat. Now, the danger here for the 
man's soul and those of his fellows is, that he believes this 
to be the true state of matters. And so they are confirmed 
in their unbelief. Tell the person, if he really wishes a 
friendly discussion on the ground of desiring information on 
the subject of dispute, you will do your best to enlighten 
him; proceed in right earnest, establish your principles at 
every point, do not hesitate to spend an hour in the work ; 
and having begun, as a matter of real mercy, demolish your 
antagonist, scatter his unfounded and flippant objections to 
the wind ; regard not his appeals for pity on the ground that 
he has no learning ; remind him that he courted it — that he 
demanded it. Such a course operates like a storm on the 
atmosphere ; it clears away the mists, and scatters the pesti- 
lential effluvia with which it is charged ; and the sound of the 
mauling which you have inflicted on your blustering and 
braggart opponent, will be noised abroad through all the 
district, and remembered many days. 

" After such an event, all will see, and the most will be 
forced to feel, that you avoid discussion, because you have no 
pleasure in it, and not because you have no confidence in the 
issue."* 

In the hands of a skilful Missionary, well acquainted 
with the Hindu mind, controversy may sometimes be 
emploj ed with advantage ; but by all means let it be 

* " Territorial Visitor's Manual," pp. 74, 75. 



REASON PKOM ADMITTED PRINCIPLES. 



195 



avoided at first. The young Missionary should always 
be accompanied, if possible, by an experienced European 
or Native brother. Objections will be brought up 
which he does not know how to answer, and the enemy 
will triumph. 

It should be understood that an answ T er to a question, 
proposed by an honest inquirer, is not regarded as 
controversy. If not irrelevant, it should be noticed. 

Reason from admitted Principles. — It has already 
been noticed (p. 174), that with all its errors Hinduism 
has mixed up w T ith it some important truths. Grant 
has the following remarks on this interesting point . — 

" All researches upon the subject have confirmed the fact, — 
and there could not be a more engaging study than fully to 
verify it, — that throughout the heathen world there lie 
scattered the seeds of a primeval tradition, sometimes nearly 
obliterated or mixed with fable, sometimes overlaid by a vast 
and extravagant mythology, or absorbed in some philosophic 
theory ; still supplying those elements of truth through which 
the systems exist at all, and become productive of any social 
benefits. Now in these traditional revelations the germ of 
the Gospel may be said to exist, as it did when they were 
first communicated to man. And in reasoning with the 
thoughtful and intelligent, it would seem the one plan of 
winning the w T ay to their conviction and acceptance of the 
Divine faith, to appeal to these primal truths, and through 
the expansion and full development of them, to dislodge and 
shake off the mass of error with which they are encrusted. 
It would seem the way to conciliate prejudice, and break 
down that posture of antagouism which the mind naturally 
assumes when its faith is directly assailed. And the 
slightest examination of the method of instruction pursued 
by our blessed Lord, — how he dispensed to his disciples his 
heavenly truths, each one in its season, drawing it out as they 
were able to bear it ; sometimes basing his lessons on the 
law of nature, sometimes unfolding them from the germinal 
principles in w T hich they lay involved in the law of Moses : — 
or of the method adopted by St. Paul, when he reasoned with 
Felix, or preached to the Athenians, or expounded the Scrip- 



196 



PBEACHING TO THE HEATHEN. 



tares to the Jews ; — or further of the analogy which may be 
drawn from the whole course of growth, exjmnsion, and 
gradual increase, by which the revelation of the Gospel, 
through long prophetic periods, was ushered into the world ; 
all this would teach us that a certain economy of instruction 
is the ordained method for enlightening and convincing the 
human mind, that an appeal to common principles of belief 
will more surely and effectually conduce to the acknowledg- 
ment of the truth than a naked announcement of the deep 
things and unsearchable riches of Christ. And it is deeply 
interesting to observe how later and more accurate investi- 
gations into heathen, and especially Oriental systems, have 
opened up these latent elements of truth, these points of con- 
tact with the heathen mind."* 

The Kev. Dr. J. S. Wardlaw thus mentions some of 
the principles generally admitted by Hindus : — 

" 1. There is one God — the supreme. You 'need not prove 
to Hindus the Divine existence, nor his unity. But these 
admitted, you can take opportunity to point out and illustrate 
the erroneous ideas as to the Divine nature. 

" 2. He has Attributes. You may show wherein the views 
are defective ; as in regard to love and holiness ; the former 
being unknown, and the latter if recognised misunderstood. 

" 3. God is omnipotent. You may endeavour to show that 
He is not to be identified with the universe, especially that 
He is not so present in men as to be the author of their 
actions. 

" 4. Mythological conceptions, e. g. 

" (a) The Triad or Trimurtti, which may be contrasted 
with the Christian doctrine of a Trinity in Unity. 

" (b) Incarnations or avatars. These present ground for 
setting forth the true and only Incarnation — the 8 word made 
flesh.' 

" (c) A golden age (hrita or satya yuga). This may form a 
starting point for a statement on man's primeval condition and 
his fall. 

" (d) The Deluge, as presented in their mythological works, 
presents a basis for stating the true narrative of the great 
event, and drawing important lessons from it. 

* " Bampton Lectures,* pp. 266-8. 



PUT OFF OBJECTIONS TILL THE CLOSE. 



107 



" (e.) Anticipation of a new era to supersede the present 
kali yuga; a foundation for exhibiting the triumphant 
progress and final establishment of Christ's kingdom. 

" 5. Then they have the idea of sacrifice. They offer 
sacrifice, many of them to appease the wrath of demons, and 
this forms a foundation for presenting the great sacrifice of 
the Lord Jesus as a manifestation of divine love for man's 
salvation. Their sacrifices, pilgrimages, washing in sacred 
rivers, -penances, &c, 3 all testify to a consciousness of sin, 
of guilt, of impurity; demanding forgiveness and a great 
spiritual change, which clearly open the way for the statement 
of important Scripture doctrines, the ground of pardon, 
the fearful depravity of the heart, the necessity for an 
inward renewal, and the great agent in that change : then 
they have heavens and hells, &c."* 

Put off Objections till the close.— The following 

remarks by Buyers are very judicious : — 

"As almost all the objections of the heathen are well 
known to every experienced Missionary, he may so construct 
his discourses as to anticipate most of the arguments they are 
likely to bring forward, so that the intended objectors, ob- 
serving this, will be careful of committing themselves, and 
will in all probability remain silent. He has thus the 
advantage of their not being piqued at any supposed ex- 
posure of their own weakness, so that he may use the utmost 
liberty in appealing to their consciences, in order to leave an 
impression on their minds. 

H If practicable, all objections should be put off to the end 
of the discourse, so that the people may not be deprived of a 
connected view of the subject, merely to gratify the vanity 
and love of wrangling in a few individuals. It not un- 
frequently happens that a man, who in the earlier part of a 
discourse wishes to say something in objection, if put off to 
the end, will be so convinced by what he subsequently hears 
that he will decline saying what he intended, and the effect 
is good when one owns that his mind is satisfied, and that 
what he wished to say was unfounded. The audience then 
breaks up with the favourable impression of what they have 

* "Lectures to Students. " See on this subject Hardwick's ''Christ 
and Other Masters/ Tel. I., pp. 247-380. 



198 



PREACHING TO THE HEATHEN. 



heard, on their minds, and retire with a much greater degree 
of seriousness than when a discussion has taken place ; when, 
at least one of the parties has argued for nothing but the 
victory, or the display of his talents. Where there is any- 
thing like a disposition to honest inquiry, discussions are 
very useful ; but the Missionary requires to be very cautious 
how he plunges into an argument before he has any idea 
about the object of his opponent. Sometimes that object is 
only to raise a laugh at the expense of religion, or the 
preacher, in order to show off his own wit : at other times, it 
is to divert the people, by mere senseless talk, from the 
attention they have been manifesting. In such cases I have 
found one rule to be useful, that is, never to begin any 
discussion with those whom I have marked as inattentive, 
listening with a sneer ; or who, by whispering, winking, &c, 
seemed to wish to turn attention from the speaker towards 
themselves. When I have seen such an individual come 
forward to start an objection, or make a speech, I have cut 
him short at once, without hearing him, and addressed him 
so that all might hear, to the following effect : £ Sir, I have 
observed you all the time of my discourse. You have not 
been attentive, but have been whispering, smiling, winking, 
sneering. No well-bred, sensible man would act so, especially 
w r hen the subject is important, and connected with our eternal 
interests. You have thus shown yourself unworthy of being 
allowed to speak on such weighty matters among respectable 
men ; therefore I will not discuss them with you ; but if 
any other person present, w T ho has listened attentively, will 
put a question, I shall hear him, and reply with pleasure.' 
This generally has the desired effect, and such persons have 
often received at the same time severe reproofs from the 
audience, so that they have been glad to beg pardon for their 
flippancy. 

" Those w r ho come evidently with an intention to dispute, 
should rarely be indulged with an opportunity, as their 
purpose generally is not to hear a word from the Missionary, 
but to draw the attention of the people entirely from him, 
and then to get the meeting broken up in confusion. In 
such cases, a firm determination to admit of no interruption, 
but to insist on their having the good manners of hearing us 
before attempting to reply, generally defeats their object. 



PUT OFF OBJECTIONS TILL THE CLOSE. 



199 



When they find the Missionary has nearly done, they often 
siink away, as they know his immediate object is gained 
when his address has been heard ; and he is now com- 
paratively indifferent whether the people disperse or not; 
and as they have lost the chance of distracting the people's 
attention, they have no wish to run the risk of any greater 
defeat by an exposure of their own arguments. 

" Some also come after the discourse is partly over ; and 
without staying to hear anything, press confidently forward 
to dispute. Such ought particularly to be kept in check, as 
they are generally impertinent wranglers, whose only object 
is mischief, or the display of their own supposed cleverness. 
The following is a specimen of the class, and the mode I 
have found best adapted to meet it : — I was one day ad- 
dressing a considerable crowd of Hindus in a public place at 
Benares, on the evils of idolatry, and had got about half through 
my discourse, when all at once a very consequential-looking 
Mussulman Moulvi pressed through the crowd, and, without 
listening a moment to what I w T as saying, interrupted me 
with an objection to the Divinity of Christ, to which I had 
made no reference whatever. I merely stopped to tell him 
to reserve this subject till my discourse was done, and then 
resumed : — 6 But,' says he, drawing himself up as majestically 
as he could, 6 I have put this question, and must have an 
answer now.' I replied, ' Sir, you are a Mussulman, and I 
am addressing Hindus on a subject which has nothing to do 
with matters in dispute between Christians and Mahomedans. 
You ought to have as much good manners as to wait a proper 
time for introducing quite another subject — so if you cannot 
wait till I have done speaking to these people, you had better 
walk away and not disturb us.' Hearing this, he made a low 
bow, and walked away. The people made way for him ; 
some of them smiling at his evident chagrin; aud then 
turned round with redoubled attention to hear the rest of the 
discourse. Had I permitted him to draw me into a discus- 
sion, his end would have been gained ; the attention of the 
people would have been distracted ; and most would have gone 
away without hearing the Gospel, who, in this case, heard it 
plainly stated and enforced."* 



* " Letters," pp. 76-82. 



200 



PREACHING TO THE HEATHEN". 



The Hindus pride themselves on their good manners. 
This may be acknowledged when a person is told that 
politeness demands that he should remain silent till 
the speaker has concluded. 

Sometimes, as Dr. Mullens suggests, an objection 
may be " skilfully woven into the thread of the dis- 
course and answered." 

Answering Objections. — It has been already stated, 
that there are a few stock objections which are brought 
forward everywhere. The Missionary should study 
them carefully, and learn the shortest and most satis- 
factory replies. A list of objections will be found in " The 
Church Missionary Intelligencer" for February, 1854. 
An English version of Mundy's Answers to Hindu Ob- 
jections is given in the volume of Translations of Select 
Indian Tracts. The Missionary acquainted with Tamil 
should consult the Eev. E. Sargent's " Test of Hinduism." 
The w T orks on Hinduism mentioned in the Appendix 
will also yield hints. 

The style of reply must depend a good deal upon the 
audience. With the masses, abstract reasoning will not 
answer ; an illustration is the only thing they under- 
stand. " Consequently," says the Rev. G. Kies, " the 
great secret of arguing successfully with Hindus con- 
sists in upsetting their own illustrations by exposing 
their partiality and fallacy, and in impressing their 
minds with imposing illustrations of our Christian ideas." 
A skilful man will often shut their mouths by a single 
proverb or sentence. 

One or two examples may be given: — 

Objection. If a man have faith, he will be saved. 

Answer. If a man drink off a cup of deadly poison, 
believing it to be nectar, will he live ? Show that faith 
must be placed on a proper object. 

Objection. Hinduism is ancient, Christianity new. 

Answer. Will you eat the fruit of an old poisonous 
tree in preference to the newly-grown sugarcane ? 



ANSWERING OBJECTIONS. 



201 



Objection. We must follow the customs of our fore- 
fathers. 

Answer. Should the son of a blind man put out his 
eyes ? If our father was drowned, should we throw 
ourselves into a well ? 

Objection. Why are some rich and others poor ? 

Answer. Why has God made tamarinds to grow on 
one tree and mangoes on another ? The potter makes 
out of the same lump of clay vessels of honour and 
dishonour. 

Sometimes a longer course is necessary. Arthur 
says : — 

" When you have any important point to carry, the safest 
way of reasoning with them is to begin by getting their 
adherence to general principles, from which your conclusion 
may be clearly deduced. In most cases this may be done ; 
for general truths commend themselves to all. Few dialectic 
exhibitions are more amusing than the discomfiture of a pert, 
high-headed Brahman, who has confidently entangled himself 
in mesh after mesh of this Socratic net, when he is suddenly 
arrested and dragged on to a conclusion the most repugnant 
to his feelings."— " Mysore," p. 269. 

One or two examples may be given of the Socratic 
dialogue. The Eev. C. B. Leupolt says : — 

" In the beginning of my Missionary labours I found 
great difficulty in making the people comprehend that good 
works, although they are signs of a good man, cannot en- 
title him to heaven. One day I accompanied Mr. Smith, 
my brother Missionary, to the bazaar. This subject was 
brought forward. I remained silent. Mr. Smith said, ' A 
certain Babu had two servants, to whom he gave two rupees, 
ordering them to change the money, and to give to each 
Fakeer that might come a pice. One of the servants obeyed 
his master, and gave each Fakeer who came a pice. Whose, 
now, was the merit V One of the bystanders replied, 4 Whose 
the gift, his the merit.' — 'Very true. The other servant 
acted differently ; he kept the money, and instead of re- 
lieving the beggars, he ill-treated them and sent them away. 
Whose, now, was the sin '?' ' The servant's,' replied the 
| E 3 



202 



PREACHING TO THE HEATHEN. 



people. £ Well, 5 continued Mr. Smith, £ from whom have we 
received all things — life, health, and wealth ?' — ' From God.' 
' If we, then, give to our brethren a part of that which God 
has abundantly supplied us, and over which He has made us 
stewards, whose is the merit ?' They answered, 6 Whose the 
gift, his the merit,' i.e. It is God's. £ But, if you act contrary 
to this, whose will be the guilt ?' ' Our own.' £ Then,' 
continued the hearers, 6 you intend to say that all the good 
we do belongs to God, and all the sin we commit is ours ?' 
' Yes, I do. Where, then, is the merit by which we can 
lay claim to heaven ?' I, too, have frequently used this 
parable, and it has always served me to convince the common 
people." * 

The same Missionary thus exposes pantheism : — 

" I have found it sufficient to ask two questions, which no 
Brahman ever was able to answer. I ask, ! Who speaks in 
us ?' Every Hindu will reply, £ God.' My second question 
is, 'Who tells lies?' The Hindu will say,. 'God.' Upon 
this we need but look the man in the face, and ask him, £ Is 
God a liar ?' And ninety-nine out of a hundred will call 
out, £ No ! God is no liar ! we are the liars, the sinners.' 
But sometimes a man will say, £ Yes ! yes !' We then ask, 
4 Who goes to hell ?' or, ' Who sends to hell,?' 6 Who suffers 
pain, and who inflicts it ?' — ' God.' £ Can this be ?' If he 
still persists in his assertion, we then answer c a fool accord- 
ing to his folly,' and a foolish parable has always had the 
desired effect. £ A magistrate,' I commenced, ' caught a 
thief. When asking him why he had stolen, the thief 
replied, " Sir, I have not stolen ; God within me has com- 
mitted the deed." "Well," says the Magistrate, ' 4 bind the 
fellow to that post, and give him twenty-five lashes." The 
policeman did so. When he had received six or eight, he 
called out, " Oh do not beat me, do not beat me !" The 
magistrate went to him and said, " What ! beat you ! J do 
not beat you ; I shall never do that, for we are friends ; I 
beat the God in you, who has stolen.". The people then 
generally cry out, laughing, 4 No ! no! God is no thief: we 
are the sinners.' " f 

There is an admirable dialogue by Laeroix, refuting 



Recollections/" pp. 69, 70. 



f Ibid. pp. 35 r 36. 



QUESTIONS ON MUHAMMAD A N ISM. 



203 



the error that God is the author of sin. It is given in 
the " Second Series of Translations of Indian Tracts." 

Pay particular attention to honest objectors. Their 
minds have been aroused. Give them tracts on the 
subject to read, and encourage them to visit you. 

Questions on Muhammadanism. — The Eev. S. 
Slater circulated the following questions to excite 
thought among the followers of the false prophet : — 

tc .l. How does it appear that the Christian religion was 
an imperfect, and therefore not a final, revelation '? 

" 2. What was there deficient in the Christian religion 
which Islam has supplied ? 

"3. Is there in Islam any doctrine which may strictly be 
called a revelation other than those doctrines which had 
been already revealed in the Christian dispensation ? I ask 
this question with reference to the fact that the Christian 
religion contains doctrines which are strictly the subjects of 
revelation, and which had not been already revealed in the 
Jewish dispensation. 

u 4. Has the Muhammadan code of morals improved upon 
the Christian as the Christian has done upon the Jewish ? 
Please to state all the particulars fully. 

ffi 5. What circumstances could have led to the belief of 
all Christians, that Christ is both God and man ? 

" 6. You say that Muhammad acts as mediator in your 
system. Can the idea of mediator exist independent of the 
idea of atonement ? 

' ' 7. During the first few years after the first promulgation 
of a new religion, is a corruption of it the creed of the majority 
or of the minority ? I ask this question in reference to the 
undoubted fact of the doctrines of the Trinity, the divinity 
of Christ, and the Atonement, being the creed of the majority 
immediately after the promulgation of Christianity, as also 
at the present day. 

* $ 8. If (as you say) the Christian Scriptures have been 
corrupted, in what books or in what age (previous to Mu- 
hammad) may we find a correct statement of Christian doc- 
trine ? Or has this been lost ? 

'•9. Was it pardonable ignorance or wicked presumption 
that elaborated the doctrine of the Trinity out of the Xew 



204 



PREACHING TO THE HEATHEN. 



Testament immediately after its promulgation ? If you say 
ignorance, is it likely that the immediate followers of Christ 
should have mistaken his meaning after they had been by 
Him appointed teachers of the religion ? If you say pre- 
sumption, what was the motive to it ?"* 

Guard the Temper with the utmost Care. — It will 

often be severely tried. Buyers says of the Missionary, 
" In discussion he should be cairn and composed, and 
entirely free from irritability. Even blasphemy itself 
must often be heard, as w*ell as gross personal abuse : 
and he must learn amidst the most violent attacks, both 
on himself and his religion, to bear all with the utmost 
equanimity." Arthur remarks that, " The Hindus 
appear generally to hold, that when a disputant becomes 
angry, he casts the cause into the hand of his opponent, 
and both loses and deserves to lose." He mentions a 
case in which they were heard to say in an undertone, 
" They have w T on, they have won ; they did not become 
angry !" Hough, accompanied by a native Christian 
minister, once came upon a crowd of heathen. A Brah- 
man uttered a torrent of abuse, in reply to some remarks 
of the Native minister. The latter then asked the 
people, which of the two they thought more worthy of 
attention ; — the Brahman, who had given way to such 
a furious passion, and defiled his mouth as they had 
heard, or himself who was undisturbed by his anger ? 
A great advantage was thus gained. Hough adds, — 

"The fact is the Hindus esteem the subjugation of the 
passions, with a perfect indifference to all external circum- 
stances and events, as the highest attainment of religion. "f 

The temper displayed by an audience depends very 
much upon the Missionary himself. Buyers remarks, 

" It is possible to say all that can be said against the 
delusions of heathenism without apparently producing any 
bad feeling ; but it is also possible to say these things in 

* Quoted in ' ; The Missionary,''' Bishop's College Press, Calcutta, 
f "Missionary Vade Mecum," p. 82. 



GUAHD THE TEMPER WITH THE UTMOST CARE. 205 

such a way as will bring the people round us like a nest of 
hornets. Some years ago, I met with a Missionary at a large 
native mela, or festival, whom the Brahmans would not allow 
to utter a sentence without interrupting him, and entering 
with him into angry discussions, and yet the very same 
people listened to another, who could not speak the language 
so well, with the utmost attention, and even seemed impressed 
as well as pleased with what they heard, though the latter 
spared their errors as little as the former. There is, in fact, 
more danger of giving offence by one's tone and manner than 
by what is said. To a Missionary it is of great importance 
to feel, as it were, the pulse of his audience before certain 
topics are introduced."* 

Stubbins gives the following advice with regard to 
a turbulent audience : — 

" When I have had a thoroughly noisy crowd, who were 
determined not to hear, I have often found it a good plan to 
sing a verse or two, after a very few sentences ; they almost 
invariably become quiet when you are singing. Then speak 
a few telling sentences ; and when they begin to noise again, 
do you begin to sing, and then put in a few more sentences 
and so on. By degrees they mostly become quiet, and in 
the end perhaps very attentive ; and then you can kindly 
show them the folly of opposition of the kind they have been 
practising : that you came to them because you love them, 
and of course it is for them to judge, when they have heard, 
if what you say be true or false, and they ought to reject or 
receive it. If, however, every effort to secure attention fails, 
embrace the most favourable moment to say : 6 Well, brethren, 
it was my duty to bring you the offers of salvation ; I have 
done so, and now I am going ; think of what you have heard. 
I shall be glad to see any of you at any time, salam :' then 
retreat as quietly as possible. Never manifest hurry or con- 
fusion, and never let it be seen that you are driven away, 
though such be in reality the case."| 

Occasionally, though rarely, it happens that the Mis- 
sionary is reviled and ill-treated. At a Muhammadan 

* "Letters on India," p. 78. 

t " Calcutta Conference Report," p. 56. 



206 



ITINERANCIES. 



mela, Leupolt was greeted with the epithets, "liar, 
rogue, rascal, robber, adulterer, blasphemer, murderer, 
&c, &c." Brickbats and stones are other Muham- 
madan arguments ; the sword, best of all, dare not be 
employed. One evening, when Lacroix was preaching, 
a Hindu fanatic, with a big stick aimed a blow at his 
head. By his conduct under such treatment, a Mission- 
ary has the opportunity of producing a profound im- 
pression. The spirit of the Gospel which Lacroix 
manifested on the above occasion made his Hindu 
audience burst out into a loud shout : " Victory, victory 
to Jesus Christ !"* 

Love, the great Element of Success — Captain 
McMahon justly observed at the Lahore Conference : — 

" I think I may truly say that the measure of a man's 
love is the measure of his power. Mere intellectual men 
can doubtless expose error and refute falsehood with great 
ability and great force of reasoning ; but for purposes of con- 
vincing and winning an opposer in. personal argument, the man 
with the large heart rather than the man with the large head 
is the one to win the day."f 



X.— ITINERANCIES. 

Importance. — It was the maxim of the veteran 
Missionary Bowley, "Unless we go to the heathen, 
they will not come to us." The Divine Missionary 
said, " The Son of Man is come to seek and to save 
that which was lost." The Gospel message must be 
carried to the heathen, and in no way can it be more 
widely diffused than by a well-regulated system of 
itinerating. 

* "Memoirs," p. 166. 

t " Report," p. IS. The whole of the " Report on Hindu and Maho- 
metan Controversy *" should be carefully studied. Some remarks will 
be found in the "Missionary yade Mecum," by Philips, pp. 1.5.3-192. 



ERRORS COMMITTED. 



207 



Errors Committed. — Reference has already been 
made to the mistake of distributing effort over too 
wide a surface. It is distressing to think how many valu- 
able labourers have thus been spending their strength 
almost in vain. A Missionary makes a long tour of 
several hundred miles, and then reports that he has 
preached in so many places where the glad tidings 
never were proclaimed before. In some such cases, it 
has been shrewdly remarked, he might have said the 
same thing after visiting a village not far from the 
Mission house. A Mission in North India passed a 
resolution to visit, if possible, during the next five 
years every village within certain limits. It is not 
surprising that, after a lapse of four years, the follow- 
ing confession should be made : — 

" Could this class of our hearers be visited more frequently 
some of them would in all probability be rescued eventually 
from heathenism. But when Mission stations are at so great 
distances from each other as at present, and when the visits 
of the itinerant preacher are of necessity few and far between, 
much of the ground, as yet but imperfectly prepared for the 
reception of the Gospel, is overgrown again wdth the weeds 
of prejudice and superstition, and much precious seed and 
labour, humanly speaking, appear to be lost." 

The error of going over too much ground is so wide- 
spread and so injurious to the progress of Missions, that 
the compiler quotes a variety of testimony on the 
subject : — 

w Long journeys of hundred of miles, which in this country 
must be hasty ones, have produced nothing that we know of, 
or next to nothing." — Eev. W. Smith, Benares, " Calcutta Con- 
ference Eeport," p. 174. 

It was essential to observe, in regard to itinerating, that 
single visits were almost useless. It was by keeping up a 
steady succession of efforts through a district of country 
that the real good was done." — Dr. Lockhart, Shanghai, 
"Liverpool Eeport," p. 39. 

" But to what substantial results could such itineracy, even 



208 



ITINERANCIES. 



if fully accomplished, be reasonably expected to lead ? In 
some solitary instance the good seed of the Word so scattered 
might fall on some honest heart, and so bring forth fruit unto 
life eternal : and would not one soul outweigh all the trouble 
and expense of the universal though almost profitless disper- 
sion ? True. That, however, is not the point ; the real 
question ought to be, what reasonable prospect of general 
ultimate success does that hold out ; and what test of pro- 
gress toward the reaping of a harvest of souls ? In scattering 
handfuls of corn over the frozen crest and towering eminences 
of the Alps or Himalaya, a single grain might obtain a 
lodgment in the clift or crevice of a naked rock ; and there, 
exposed to the concentrated rays of a summer sun, it might 
rear its nodding form far aloft amid a region of sublime 
sterility ; but what prospect would that hold out of reaping 
the bountiful returns of an autumnal increase ? 

" The only itineracy worthy of the name, as contra-dis- 
tinguished from any modified form of the localising system, 
is that which admits not only of universal extension, but of 
continual or frequent repetition of the same means in the 
same quarters. But an itineracy which would, in a given 
time, overtake every district of a country, leaving no town, 
or village, or hamlet unvisited, and no single individual un- 
aroused by the Gospel message ; — an itineracy which would 
within brief stated periods renew the process of infusing an 
active leaven into the sluggish man, till inquiries begin to 
be excited, and individuals here and there were discovered 
in whose souls the Lord had commenced a work of grace, 
and eventually whole districts found ready, at the sound of 
the Gospel summons powerfully proclaimed by the living 
voice, to awake and shake off the spiritual despotism which 
ages had confirmed — such an effectual itineracy would 
require the present number of Missionaries increased a 
hundred-fold. Hence, again, the enhanced demand for native 
labourers. 

6i Our object is not to condemn the itinerating system, but 
to point out the necessity of perfecting it ; till, by progres- 
sive advances, it may become identical with the localising 
system." — Dr. Duff, " India and India Missions," pp. 314, 315. 

Such itinerancies they reckon as of high value in spread- 
ing sound scriptural knowledge, and preparing the way for 



NORTH TINNEVELLY ITINERANCY. 



209 



a future extension of the Mission by the establishment of 
new stations. But to be effective, they should be systematic, 
limited to a comparatively small district, carefully carried 
out, and repeated again and again." — Resolution of t; Liver- 
pool Conference," p. 57. 

North Tinnevelly Itinerancy. — The deep piety and 
devotedness of the late Mr. Eagland have led many to 
look with favour upon the system of itinerating which 
he originated. At the Lahore Conference it was held 
up in one of the papers read as the beau ideal of 
itinerating Missions. Unquestionably the holy life and 
self-denying zeal of Mr. Eagland exerted a most 
beneficial influence throughout Tinnevelly. and by the 
course taken, he probably did more good than he could 
have accomplished in any other way. But it is a very 
different question whether young Missionaries elsewhere 
should pursue the same plan. They cannot be expected 
to arouse the zeal of large Missions : the chief good they 
can hope to do is in their immediate field of labour. 
The point for each of them to consider is, how can I do 
most there ? 

The following sketch of the North Tinnevelly 
Itinerancy is by the Eev. D. Fenn 3 who was associated 
with Mr. Eagland from the beginning : — 

" Mr. Eagland 5 s Itinerancy in North Tinnevelly com- 
menced in March, 1854 ; he was accompanied by two English 
Missionaries and one educated Xative Preacher, a candidate 
for the ministry. In the following year another similarly 
educated Xative Preacher was added to the staff; and the 
District Missionaries of the Church Missionary Society in 
the south of the province showed their sympathy in the work 
by sending Xative Catechists and others month by month to 
the tents of the Itinerators. The salaries of these men 
during the month, and their travelling expenses, were paid 
by a Xative Missionary Association set on foot for the pur- 
pose, and the interest shown by the Xative Christians in the 
project was very great. In 1856, a station Missionary was 
appointed to North Tinnevelly. in order that the few 
scattered congregations to be found here and there through 



210 



ITINERANCIES. 



the district might be better cared for than they could be by 
the overworked and distant Missionaries in the south. A 
further object of their stationing a Missionary in the heart of 
the Itinerancy was, that should any congregations be gathered 
out from the heathen through the preaching of the Itinerators, 
they might be handed 1 over to him, and be then more 
effectively superintended; while at the same time the 
Itinerators would be left free to pursue their regular half- 
yearly round over the whole territory, covering as it did 
some twelve hundred square miles. Mr. Kagland's sudden 
but peaceful death in 1858 did not interrupt the course of 
the Itinerancy. The two Native Preachers, soon after 
ordained, were by degrees connected more and more closely 
with the pastoral work. The Catechists from the southern 
districts continued to visit periodically the tents of the 
Itinerators. The Itinerators kept aloof altogether from the 
charge of the gradually increasing Christian congregations. 
The number of settled Teachers increased with the con- 
gregations, and as each of these Teachers was also a Preacher 
to the heathen, the need of a special agency for this purpose 
gradually diminished ; so that in 1862, the Itinerators 
began, at the invitation of the Missionaries of contiguous 
districts, to give part of their time to them, and a part only 
to North Tinnevelly; and in 1866, the Committee felt that 
they could withdraw altogether their itinerating agency from 
the district, and leave the evangelization of the heathen 
entirely to the District Missionary, the Native Pastors, and 
the station Catechists." 

The mode of working an Itinerating District recom- 
mended by Mr. Fenn may also be quoted : — 

" Let a tract of country be selected, larger or smaller, 
according to the number of associated Preachers. Let this 
country be well mapped out, and every village and hamlet, 
as it is discovered, be jotted down ; let the Missionaries regard 
the whole district as their parish, the tent as their moving 
parsonage, each village and hamlet as if it were the house of 
a parishioner. The next point will be to discover what 
should be the time within which to permeate the whole of 
their selected district with the Gospel message, and after 
which, to commence a second tour of the same. Let their 



NORTH TINNEVELLY ITINERANCY. 



211 



one thought be, how can I best make the various classes and 
castes of people with whom I come in contact acquainted 
with the Gospel message. Let them seek evenly and 
regularly to move over the whole ground, week after week, 
and month after month. A central village with a shady tope 
should be selected for the camping ground. Let the early 
morning and late afternoons of the day be spent in visiting 
villages within three or four miles in every direction, and 
conversing or preaching to such people as are found in the 
street ; others will gather round, and, except in a very small 
village or at a very busy season of the year, there will be 
from fifteen to thirty hearers, sometimes double this last 
figure. If it be a village with two or three streets, a second 
conversation in a different spot will often attract the better 
disposed part of the first hearers. If there are two or three 
separate hamlets in the village, let each have a visit, at all 
events let the Missionary pass through each and say a few 
words. It is a great point that the people should see that 
we offer our religion to the notice and inquiry of all. If 
every part of the place has been visited, much will not, I 
think, be gained by a second visit the same week. At the 
end of the week, the tent may be moved six or eight miles. 
Nor should I be in a hurry to come back again to the same 
place after a short interval. Until the people show some 
sort of desire for instruction, too frequent visits may only 
cause dislike of the preacher and of his message. From 
three to six months seems to me not too long an interval, 
care being taken not to bind one's self down so as to prevent 
visiting much more frequently any place where a favourable 
opening presents itself. 

" I cannot see that in all this the Itinerator should 
necessarily have any fixed centre, though I quite agree that 
it is desirable that as soon as village schools can be opened, 
and particularly when two or three bodies of inquirers are 
gathered together, there should be a centre, with a stationed 
European Missionary, or, perhaps better still, a Native 
Minister settled down in it. But the Itinerator's work is 
different, and he will find ample scope for his exertions in 
confining himself to it. For some time after such a centre 
is taken up, his presence in the district will be highly 
desirable ; in fact, he should not move off to a new field until 



212 



ITINERANCIES. 



so many places in the first one are occupied by station 
agents that the intermediate heathen villages can be 
methodically and regularly preached in by them."* 

There is very much to be commended in the course 
pursued in the North Tinnevelly Itinerancy, and 
advocated in the plan quoted above. However, there 
are two or three things which seem objectionable. 

1. The want of a fixed base. — Mr. Eagland and his 
fellow-itinerants lived in tents throughout the whole 
year, except during the rainy season, when they spent 
a few weeks together in a bungalow. In consequence 
of this wandering life, a Hindu could never tell where 
any of them was to be found. He might naturally 
expect to suffer persecution if he embraced Christianity. 
If he knew where he had a friend to support him, he 
would much more readily place himself under instruction. 
An itinerating Missionary writes : — 

" There is no man more sceptical and more suspicious than 
the Hindu. It seems as though it took a lifetime rather 
than a day to live down his prejudices, and convince him of 
the sincerity of your motives. He must know you in order 
to believe you. And when he knows neither where you come 
from nor how you live, it stands to reason that he will be 
very slow to receive what you say. There should be some 
accessible place where he may come and find you at home, 
and talk with you." 

One of the ablest and most successful Missionaries 
in Tinnevelly remarked to the compiler, that a base 
was as important in Missions as in war. The late 
Eev. P. P. Schaffter, of Tinnevelly, often told the 
Itinerating Missionaries that until they had a " house 
and a door " — a Tamil phrase for a fixed habitation — no 
one would join them. The Eev. I). Fenn, writing in 
1862, says that hardly any of the persons who placed 
themselves under Christian instruction applied in the 
first instance to the Itinerant Missionaries : they went 
to the Station Missionary and the settled Catechists. 

* "Itinerating Missions/' pp. 6, 7. 



NORTH TINNEVELLY ITIHERANCY. 



213 



2. The visits were not sufficiently frequent. — Mr. Bag- 
land says, " We make a point of visiting every village 
throughout our district, at least once in each half- 
year.'' * Even Christians would not profit much from 
a sermon once in six months; far less could it be 
reasonably expected that short addresses at such distant 
intervals should impress ignorant heathen. 

A Missionary who itinerated on this plan writes, 

" When we returned after six months we found that either 
a different set of people (who were on the former occasion in 
the fields) had assembled to hear us, or else that they had 
got no intelligent apprehension of what we had told them, or 
else that they identified us with the Eoman Catholics. I do 
not think that my journal can show a single instance of an 
intelligent answer to the question, 6 Who is Jesus Christ ?' 
although I made a point of sounding them upon the subject 
whenever they admitted having seen either of us before." 

3. The Missionaries went over the ground in rotation. 
— Each one had not a portion of the district to which 
he particularly attended, but went over the whole. 
Hence personal influence, to which the Bishop of 
Calcutta justly attaches so much importance (See page 
76), was almost entirely lost. The compiler accom- 
panied on two or three occasions one of the Itinerating 
Missionaries in his visits to villages. He was struck by 
the effect produced by his warm affectionate manner. 
Had his labours been confined to a small field, humanly 
speaking, he would have " stolen the hearts .of the 
people," and numbers would have come over. It may 
be objected, that this is trusting to an arm of flesh, — 
personal influence cannot convert the soul. This is 
true in a certain sense ; but does religious instruction 
come home no more from a beloved parent or friend 
than from an entire stranger ? It was observed at the 
Calcutta Conference, that although preaching to the 

* " Ootacamimd Report," p. 145. Some, however, were visited more 
frequently. The average interval seems to have been rive months. 
" Madras C. M. Record " for 1857, p. B8. 



214 



ITINERANCIES. 



heathen was followed by few conversions, it was dif- 
ferent where the Gospel was proclaimed to a congre- 
gation Sabbath after Sabbath.* The people require 
"line upon line." Personal influence, including that 
of a holy, consistent life, has great power to bring the 
people under the sound of the Gospel ; the Spirit of 
God must change the heart. This great talent is 
thrown away, to a large extent, when one Missionary 
goes after another, none of them becoming acquainted 
with the people. 

4. Delay in sending Catechists to Inquirers. — A School- 
master was not sent to the first permanent inquirers 
till after five months; a Catechist w T as not placed 
among the second body till after two years and a half.j 
The great reason of this was lest the native agents 
should get entangled with their temporal concerns. 
Mr. Eagland seems himself to have become doubtful 
about this. He says in a memorandum, " Are we right 
in being so very backward in putting a Catechist or a 
Schoolmaster, and building a school or prayer-house, 
among parties of persons who express a wish to become 
Christians ?"$ 

The Rev. J. H. Anderson, Jessore, thus shows the 
desirableness of sending Catechists : — 

" At Soraipur I bought a little house, as a temporary abode 
for the native preachers, since I wished to try and had been 
recommended by our friends at home and by one or two 
others to adopt the plan of dispensing with chapels and 
houses for native preachers, and I began to send a native 
preacher every other week to stay a w 7 eek among them and 
return. This was to look after people who of their own accord 
came to me. I found, however, that, in the absence of the 
teachers, Satan had been busy at work, and other enemies 
had been busy doing what they could to unsettle their minds, 
inspire them with fear, and lead them to forsake the path 
which they had entered. 

" These people, being of course ignorant and feeble in the 

* " Report," p. 46. f " Ootacamund Report," p. 147. 

X "Memoirs," p. 311. 



COURSE RECOMMENDED. 



215 



faith, became uneasy, and trials having come upon them, 
they are ready to abandon the Christian religion. One or 
two have disavowed that they are Christians. If they had a 
teacher located among them as the Boniyally and Simla 
Christians have had, humanly speaking, this would not have 
occurred — such at least is my opinion. Most of our converts 
require the care of a teacher, as much as a child does his 
mother's care. On the part of those not actually engaged in 
the work, there seems to be a misapprehension as to the 
amount of knowledge, faith, and love possessed by fresh con- 
verts to Christianity in this country. They have at first but 
a few rays of light in their minds, it may be but little love 
in their hearts, and their purer notions perhaps blended with 
those of a worldly character. Now, if such people be not 
constantly looked after, they may very easily apostatise. By 
the erecting of a chapel and the stationing of a native 
preacher among them they become more visibly and sensibly 
detached from the heathen around, they can be constantly 
instructed and strengthened in the faith, and their habits of 
devotion will become fixed. I therefore think it desirable 
that they should have a chapel for the worship of God, and, 
provided they contribute what they can. I do not think there 
is any harm in putting up one for them. Still a chapel may 
be dispensed with ; but I cannot dispense with a teacher for 
every station, and a house for him to live in."* 

Course Recommended. — Itinerating may be either 
the sole work of a Missionary, or it may be carried on 
in addition to other duties. The latter is in general 
adopted, more or less, by every district Missionary ; but 
where Native congregations are numerous the time 
allotted to it must be small. The Kev. D. Fenn says : — 

" I wish to urge the perpetual institution of itinerating 
Missionaries. I should like to see in every language-division 
of India, .at least in some part of each, a small band of 
European Missionaries and Native Evangelists, whose whole 
time is given up to the work of preaching and conversing 
with adult natives of any and every class, in their own tongue, 
particularly in villages and small country towns.''' f 

* <' Report" for 1857, p. 33. 

f " Itinerating Missions, ' pp. 5, 6. 



216 



ITINERANCIES. 



An Itinerating Missionary, on the other hand, recom- 
mends — 

" The desirableness of a Missionary who is much among 
the heathen having occasional intercourse with Native 
Christian congregations, lest by continually seeing the 
darker side of the Native character he should forget that 
there is a bright side also, and lest, in the continual absence 
of the means of grace to which he has been accustomed, his 
soul should become parched, and his faith and love decline. 

" For this reason, as well as others, it is far better that the 
Itinerating Missionary should merge into the Station Mis- 
sionary, and that the pastoral and itinerating work should be 
combined as soon as an organization for the purpose can be 
formed." 

While a few Missionaries may prefer to be contin- 
ually engaged in breaking up new ground (and such 
may be allowed to do so), most men will wish, after a 
time, to lead a settled life, watching over the growth 
of the churches they have been instrumental in plant- 

in &- ..... 
The course recommended in beginning an Itinerating 

Mission is simply an adherence to the old plan pursued 
in Tinnevelly, Madura, and some other districts ; in 
fact, the parochial or localizing system of England. 
Instead of several Missionaries going in succession over 
the whole of a district, it should be divided into por- 
tions, and one allotted to each. A bungalow should be 
built near a large village near the centre, around which 
the Missionary should w r ork, gradually taking in a 
wider and wider circle. Visits by the same individual 
being frequent, personal influence would be acquired, 
while impressions would be more often repeated. 
Another important advantage gained is, that the treat- 
ment can be better adapted to the state of the people. 
It is like one doctor attending a patient during his ill- 
ness ; whereas the other is a succession of visits from 
different practitioners. Being always within reach, the 
Missionary can easily give special attention to any 



COURSE RECOMMENDED. 



217 



hopeful movement. No one can look after children 
like their parents ; so in general the Missionary who 
has begotten converts through the Gospel will best 
watch over their growth. 

A few more details may be given. 

1. Mark off the district to he worked. — Its size must 
depend on the agency available. If the Missionary 
is alone, or has only a single assistant, it should be 
small. Every village should receive a visit at least 
once a month. It may be objected that although Mr. 
Eagland and his brethren visited eighty villages once 
a month for upwards of a year, the apparent result was 
no greater than where they were visited half-yearly. 
Doubtless, as already explained, one cause of this failure 
was the succession of Missionaries. It stands to reason, 
that a monthly visit is preferable to one half-yearly. 
Several experienced Missionaries recommend that visits 
at first should not be too often, as the people consider 
it a bore. The villages selected should be within 
easy distance. It is not necessary that they should be 
those nearest the Missionary's house. The aim should 
rather be to choose those which, humanly speaking, 
appear the most hopeful. When a Missionary has 
several Catechists to aid him, his district should be 
subdivided as proposed by Mr. Leupolt :— 

" I have a theory of my own, which I should like to be 
adopted with regard to itineracy. I should divide certain 
districts into parishes, if you like to call them so, and place 
in every large central village a catechist and reader. Each 
Missionary might have from ten to fifteen readers, and these 
he should visit constantly — praying with them, preaching, 
assisting and helping them on every hand. By these means 
he would always find a large congregation in these villages. 
I have experienced, when I came a third time to a heathen 
village, that a great deal of enmity had arisen meanwhile : 
I have not known why, but it was so. I have been opposed, 
and could scarcely get a congregation together. But when 
Christian Catechists are stationed in villages, the feeling of 
the people has changed within the last nine or ten years. 

L 



218 



ITINERANCIES. 



At first when we came to the district we were hated, and 
could not get a bit of straw for our people to sleep upon ; 
but now I can go from Zemindar's house to Zemindar's 
house, and get my breakfast — and the people assemble around 
me, to whom I can speak fully the word of God." 

2. Mode of Visiting. — In general the best time to find 
the people at home is in the morning or evening. 
The men are abroad during the day in the fields. In 
the early morning they may be addressed before they 
go out ; in the evening, on their return, they are gener- 
ally at leisure till supper-time. 

Villages within about three miles of the Mission 
house may be visited in the morning or evening by 
proceeding on horseback. For villages at a greater 
distance it is sometimes a good plan to ride to them 
about sunset, spend the night there, and return next 
morning. The Bev. D. Fenn says, " In the evening 
and after dark, if the Missionary took a lantern and 
chair and table, and had tea in the midst of them, and 
then slept on a cot in their rest-house, he would have 
the whole village around him. I have done so some- 
times in Tinnevelly." 

Places at greater distances can be worked from 
centres. If there is an out-station under a Catechist, 
let the Missionary spend a few days at each in rotation, 
visiting in company with the Catechist the sur- 
rounding villages. In many places the Missionary will 
be able to find some accommodation ; in some instances 
it will be necessary for him to have a small tent. 

The Eev. GL M. Gordon, Itinerating Missionary, 
Madras, gives the following advice with regard to tents 
and servants : — 

" My greatest troubles in itinerating have been in con- 
nection with the frequency and difficulty of moving about. 
Hence I should say, try and travel as lightly as possible. If 
everything could be packed in one cart, it would be an im- 
mense gain. This might be done by using a Jubbulpore Hill 
tent, which has a double roof but not double walls. Single 



COURSE RECOMMENDED. 



219 



walls are sufficient, and are a great economy of weight. I 
find that the ordinary subaltern's tent which I use is almost 
a cartload by itself. In itinerating for a lengthened time 
and a great distance, it is necessary to take many things 
about which would not be required if the radius was short, 
and a centre always accessible. Cartmen are often very 
difficult to deal with, and the difficulty is greatly increased 
when two carts are wanted instead of one. 

" It is constant moving also which most tries the temper 
and efficiency of servants and discovers their weak points ; 
therefore be very careful in the selection of servants. I 
believe that this jDoint is of as great importance as any other, 
and demands as much prayer and patience as any encounter 
with heathenism. Let them be such, if possible, as are 
accustomed to tent life, and such (above all) as will not be 
a hindrance to intercourse with the villagers when they are 
encamped, and a reproach to a Christian household. It is 
far more difficult to get on with servants in a tent than in a bun- 
galow, and those who are willing to live in a tent are generally 
of an inferior sort. Therefore one's standard of measurement 
must not be too high. It is better, however, to get rid of a 
bad servant speedily than that he should corrupt the other 
servants by remaining, and spread false reports among the 
heathen villagers. A consideration of the comfort of servants 
in itinerating is very important, even although they do not 
seem to appreciate it." 

Prayer will be the first exercise of the Missionary 
before setting out ; and the influences of the Holy 
Spirit to water the good seed w r hich has been sown 
will be implored on his return. 

The following extracts vpll show the mode of pro- 
cedure recommended by experienced Missionaries : — 

" On reaching a village, let the Missionary inquire care- 
fully for the place the people resort to when at leisure. 
Unless he does this, he may spend his strength with a few 
hearers at one end of the village, while the bulk of the 
people know nothing of his arrival. In Hindu villages, the 
village gate, or the ' dharmsala ' (travellers' home) ; and in 
those of the Mahomedans, the ' daira,' or the mosque, will be 
his place to go to. If his efforts fail at one gate, let him try 

L 2 



220 



ITINERANCIES. 



the opposite. I have gone away disheartened from one end 
of the village, the few hearers that I found there caring for 
none of the things that I taught them, and on walking round 
and entering it from the other side, I have met with a cordial 
reception, and collected a respectable audience.'' — Rev. A. 
Rudolph, " Lahore Conference Report," p. 74. 

" When entering a village, I generally ask for the most 
respectable man in it. When a Pandit resides there, I 
generally go first to his house ; if there should be more than 
one, I try to find out who is the most learned, and go to him, 
otherwise I go to the house of the principal landholder, and 
ask him to send a man to collect as many as he can of the 
villagers, telling them at the same time that the Padri Sahib 
had come to teach them God's word, or make known to them 
the glad tidings of salvation. In this way generally a good 
number come together, to whom I then preach the Gospel. 
Sometimes I find it more convenient to all parties if I go to 
a place of the village, most commonly under a large shady 
tree, where the villagers are in the habit of collecting. I 
also, whenever I go to a new place, endeavour to find out on 
what day markets are held in the neighbouring villages, to 
which I then resort, and have the opportunity of preaching 
the Gospel to a good number, who come perhaps from four 
to ten villages round about to attend the market." — Eev. 
J. P. Menge, " Lucknow Pieport," 1862. 

" In each district (of the Punjab) villagers are associated 
together in tribes. I think, when a visit is intended, the 
Missionary would find much larger audiences if he wrote 
to the leading men of their tribes, telling them, by letter, of 
his wish to meet them at a given place and time. He should 
be accompanied by three or four assistants, men who give 
promise of some day being fit for evangelistic work. They 
could go before as messengers, to announce the arrival, and 
stir up the people to come to the great gathering." — E. A. 
Prinsep, Esq., " Lahore Conference Eeport," p. 86. 

"It sometimes happened, in visiting a village, that the 
people were either so busy or so careless, that a congregation 
could not be obtained. At such times we would look round 
for some person who happened to be so employed that he 
need not be interrupted by our conversation ; and, attaching 
ourselves to him, would enter at once on religious topics. 



COURSE RECOMMENDED. 



221 



In this way we have often spent an hour with a knot of 
weavers, plying their art in the open air, and simple 
machines, with which their European brethren would deem 
it almost impossible to produce any fabric ; or by the wheel 
of the potter, who, maintaining the whirl, and dexterously 
shaping his wares, gave, at the same time, attention, and 
perhaps frequent response, to our discourse. With the shep- 
herd watching his flock, the ryot measuring his corn, the 
pedagogue surrounded by his pupils, the tax-gatherer collect- 
ing his dues, the old woman spinning her cotton, the house- 
wife grinding at her mill, we have familiarly talked about 
the things of God."— Arthur's " Mysore," p. 284. 

During the middle of the clay the Missionary will 
probably have visitors at his tent. As already men- 
tioned, after preaching he should always invite the 
people to come to see him. 

The following system is adopted in the Jaffna 
American Mission, occupying a compact field : — 

"In connection with our village schools, our method has 
been to make an appointment (statedly or occasionally, as the 
case may be), and to require the teacher to give notice of the 
meeting. Our Native Assistants make that village the field 
of their labour for 'that day, going from house to house, 
reading tracts or portions of the Bible, conversing with all 
they meet, and giving notice of the evening meeting. The 
Missionary himself, as often as health and other circum- 
stances will allow, joins in this previous preparation. At 
early candle-lighting the people assemble at the school 
bungalow. Our practice may vary a little, but generally 
the meeting is opened by prayer and by reading a portion of 
the Bible. Some leading truth in the portion read is then 
taken for the subject, and the Missionary and one or two of 
his Native Assistants address the assembly, using explana- 
tions, parables, applications, exhortations, and appeals with 
all the fearlessness and confidence of ' Tims saith the Lord.' 
Questions are answered, and the meeting is closed with 
prayer. 

"The place of these assemblies has not been confined to 
the village school-house. Headmen and others who have a 
convenient place for such a gathering not unfrequently 



222 



ITINERANCIES. 



invite us to hold meetings in their own compounds, or 
readily accommodate us when requested. In many places 
the shade of a great tree, or an open field, has been found 
even better than the school-house for such gatherings, when 
the weather would permit, and the bright moonlight 
invited. 

When the people come together, they arrange themselves 
very politely and respectfully according to their own sense 
of propriety. If the floor of the school-house be a flat 
surface and sufficiently large, the adults take the front seats, 
the pupils being behind them ; but if there is a raised seat 
at the sides, the adults take the sides with the most respect- 
able individuals nearest the Missionary, and the pupils on 
the floor. But if the room is insufficient for all, the pupils 
give place to the adults. 

"It is customary for the Missionary, and for the Xative 
Assistants also, to search out those individuals who in their 
visits, or in their assemblies, or in any other way. may have 
been somewhat impressed with Bible truth, and to make them 
the special subject of personal conversation and prayer, until 
they either give evidence of being born again or relapse into 
carelessness and sin. 

" Among the motives which have induced the people to 
come to our assemblies, may be found, (1) curiosity to see 
and hear a foreigner, — (2) the benefits connected with a 
village school, — (3) the favour of the Missionary, which in 
their minds is or will be somehow of advantage to them, — 
(4) a desire to hear what this babbler and setter forth of 
strange gods can say. As long as they are heathens, they 
will be moved by worldly motives.'*'* — ?< Minutes,'*'* pp. 27, 28. 

3. Europeans and Natives should itinerate together. — 
Our Lord sent out his disciples two by two. Except in 
a few special cases, two European Missionaries should 
not go together. Each of them should work his own 
district. One European and one Xative is the best 
arrangement in several respects. Each has his excel- 
lencies and defects. What is wanting in the one, is 
supplied by the other. A white face, being a greater- 
novelty, will attract an audience. As Christianity is 
regarded as the religion of the English, it will naturally 



COURSE RECOMMENDED. 



223 



be supposed that the Missionary has a better knowledge 
of it than a convert. His education, in most "cases, will 
also have been superior to that of his native brother. 
Some of the advantages of the latter are thus stated by 
the Eev. J. Wenger : — 

u On the other hand, the foreigner has not that complete 
command of the vernacular language which the native 
preacher possesses. The latter is able, almost instinctively, 
to anticipate the prejudices, excuses, and objections of his 
heathen countrymen. On an itinerating tour, a foreign 
Missionary, when approaching a strange place, usually finds 
it more or less difficult to obtain ready access to the people 
without the aid of a native brother to prepare the way for 
him. And if any of his hearers wish to enter into private 
conversation with him, they will rarely have the courage to 
do so unless a native brother be at hand to introduce them. 
The latter, also, is usually much better able than he to form 
a correct estimate of the character and motives of such 
visitors. 

" There is also a great degree of moral beauty in the 
spectacle presented to the heathen by this fellowship of 
labour between the European Missionary and his native 
brother. It at once shows that their hearts and their 
objects are one, and that Christianity constitutes a bond of 
brotherhood unknown to Hinduism."* 

The native brother, as a general rule, should be the 
Catechist of the out-station. He knows most about the 
people ; it is most desirable to strengthen his hands ; 
and by going with him the Missionary can best under- 
stand the difficulties of his position. However, at times 
it is desirable to bring native preachers from a distance, 
both that there may be a change and that a larger 
number may make a deeper impression. 

Should the villages be small, the European and 
Native may visit them separately, to go over more 
ground. 

4. Do not be discouraged should the interest in a 



;i Calcutta Conference Report," p. 53. 



224 



VISITING THE HEATHEN, ETC. 



village flag for a time. — The Key. T. Gardiner observed 
at the Liverpool Conference : — - 

<; A Missionary goes to a village for the first time, and 
gathers the whole people around him without difficulty ; they 
listen ; he is a stranger, or a European, and they manifest the 
utmost interest. ' The people were very attentive,' may form 
an entry in his journal; he sends it home, and it will 
probably be quoted as an illustration of success in the simple 
preaching of the Gospel. But let that Missionary go a tenth 
time, or a twelfth time, and I will venture to say that his 
visit will have lost its interest — the novelty will be worn off ; 
and instead of their coming in crowds to him, he has to go to 
seek them. This is, no doubt, very trying : it is very much 
more pleasant to gather a crowd in a village than to go into 
a verandah, or 1 into a shop, to speak to single persons. But 
still, in order to speak successfully to people living in a 
world of thought and feeling and sympathy different from 
ours, and going there to tell them a strange story, requiring 
the imparting of new terms, paraphrases, and words to be 
coined for the occasion, we must go to them again and again ; 
nor must we be discouraged though the interest they have at 
first, through politeness or from a sense of novelty, shown, 
have given way ; and to carry on the work will require the 
true evangelising spirit of which we speak. " — " Report," p. 38. 

A very great deal will depend upon the spirit of the 
Missionary. A genial, loving disposition will draw 
the people to him, and he will be greeted with a smile 
of welcome. On the other hand, if he is cold and 
formal, he may almost as well stay at home. 



XL— VISITING- THE HEATHEN, ETC. 

Advantages. — Some of these are thus pointed out by 

Oxenden : — 

" We find the following passage in Weitbrecht's Memoir : — 
£ A friend at Bath lately wrote to me — while you aim at great 
things for the Lord, yet keep in view the arithmetic of 



ADVANTAGES. 



225 



heaven's exalted joy/ c There is joy in the presence of the 
angels of God over one sinner that repenteth.' We must not 
only cast our nets in hope of a great multitude of fishes, but 
put in a line and hook even for one. We should often think 
of the pains our Lord and Master took with one single sinful 
woman at the well of Sychar. . . . 

" A sermon, however forcible and striking, will often fail to 
arrest a soul, when a word spoken in private may have a most 
powerful effect. The person then feels that we are speaking 
directly to Mm. Thus oftentimes we reap richer and more 
plentiful fruits from our visits than from our public 
teaching."* 

A Missionary in Calcutta bears the following 
testimony : — 

"Visiting from house to house in the mornings, with the 
view of conversing on Christian subjects, has been carried on 
as usual. I am happy to say that I have been more en- 
couraged in this branch of my work among the Hindus than 
in preaching to them in the streets. In these visits I have 
called on all classes of Hindus, and in all cases have met 
with a cordial reception." — " Calcutta Eeport of S. P. G. for 
1863," p. xxvii. 

A Missionary in Bombay writes : — 

" Preaching in shops and private houses has been, I am 
happy to say, carried on more steadily than before. The 
number of our hearers is comparatively small, but attentive 
and respectful. The great difference between street-preaching 
and this method is, that whereas by the former we get men 
who pass by on some business or other and are prompted to 
stop out of curiosity for a while, their minds of course being 
busy with different matters, by the latter we secure attention 
and quietness from those who are partly disengaged, and sit 
down to listen to us at their ease."-— " Eeport of C. M, S. for 
1862," p. 36. 

The American Jaffna Mission make the following 
recommendation : — 

" Greatly encouraged by past experience, your Committee 
would urge upon the attention of each Missionary, Pastor, 

* " Pastoral Office/' pp. 175, 176. 



226 



VISITING THE HEATHEN, ETC. 



Catecliist, the great advantage of frequent and personal visits 
to individuals for reading the Bible, for conversation and 
prayer. 

44 This is considered a most efficient mode of making known 
the Gospel. It fastens the nail in a sure place. Christian 
schools, where the Bible is made the principal text book, may 
do much to remove prejudice and superstition. The eye and 
soul of the Missionary in addressing assemblies and congrega- 
tions have done and may do much more to impress divine 
truth on the mind of this dark-hearted and deceitful people. 
But personal and frequent application of the truth seems 
absolutely needed, in order to arrest the attention sufficiently 
to secure the object." — " Minutes," p. 30. 

THE HIGHER CLASSES. 

Neglect by Missionaries. — Many Missionaries act as 
if the Gospel was to be preached only to the poor. 
Compassion for the humble and despised is a glorious 
feature in Christianity. Still, the wealthy and noble 
ought not to be overlooked. In early times this was 
not the case. Of u honourable women which were 
Greeks, and of men, not a few " believed. " A great 
company of the priests were obedient to the faith." 
It is prophesied of the Church, "kings shall be thy 
nursing 'fathers, and their queens thy nursing 
mothers." 

English Institutions are the chief means employed at 
present to reach the higher classes. As they are 
limited, however, to a few large cities, and affect 
directly only the young, visits should a] so be made to 
houses. The importance and practicability of this is 
shown in the following extracts from "The Punjab 
Conference Report " : — 

" Captain McMahon said : — A suggestion made by Mr. Prin- 
sep, that Missionaries should send intimation to the headmen 
of villages, and men of influence and position, of their intended 
visits, is one which I think deserves serious consideration. 
It recalls to my mind a conversation which took place a few 



NEGLECT BY MISSIONARIES. 



227 



years ago, between myself and a Mahomedan of great intelli 
gence, one holding an important position in Government 
employ. 'How is.it/ he asked, ' that Missionaries never go 
to visit native gentlemen of respectability and position ? 
Many of us would be glad to hear what the Missionary has 
to say ; but we cannot stand in the street to listen when he 
is preaching to the crowd ; we should lose position, and the 
respect of our townspeople, w r ere we to do so.' I said I 
thought that Missionaries supposed such domiciliary visits to 
leading men might give offence ; but he assured me that, so 
far from this being the case, it would be esteemed an honour ; 
and that the Missionary would always meet with a kind 
reception. It strikes me that the native gentry do not receive 
the amount of attention they deserve ; and that, as a class, 
the Missionary neglects them. Native gentlemen will not 
stand in the streets with the common herd ; consequently, 
unless a Missionary visit them in their houses, they will not 
hear the Gospel at all. I think that all such men should be 
visited ; and if the Missionary, according to native custom, 
send a messenger to intimate the intended visit, or, at any 
rate, to indicate the hour at which the Missionary will call, 
he will generally meet with a polite and kind reception. 
Probably he will find that the person has collected some of 
his friends to be present at his reception. 

" I think that the Missionary should strive to cultivate 
terms of intimacy and friendship with all the leading men 
and Native gentlemen living in his district. 

" I feel sure that were he to do so, not only might such 
men themselves be won for Christ, but this intimacy with the 
leading members of the Native community would go far to 
influence the masses in holding the Missionary in like esti- 
mation."— Pp. 89, 90. 

" The Eev. R. A. Hill, Sealkote, said : — In corroboration 
of the sentiment expressed by Mr. Prinsep and Captain 
McMahon, I may be allow r ed to mention an incident which 
took place in my itinerations in the district of Sealkote, some 
time ago. As we were about leaving our preaching place in 
the bazaar of Pasroor, one morning, my native assistant and 
myself were met by a messenger, wdth an invitation to visit 
one of the chief men of the place at his own house, which 
was in the immediate neighbourhood. This invitation we of 



228 



VISITING THE HEATHEN, ETC. 



course very readily and thankfully accepted. We were led 
to an open court, almost overlooking the preaching place in 
the bazaar which we had lately occupied. The Sirdar (chief) 
who had sent the request met us here very cordially ; saying 
that he had only partially heard our remarks from his seat, 
and as he did not choose to associate himself with those 
whom we addressed in the bazaar, he would be glad to hear 
us there in his own place. 

" He listened very respectfully ; and as we were leaving he 
invited us to come back again. We made an arrangement to 
visit him the next day ; and he promised to invite some of his 
friends to be present. On our arrival the next morning, he 
was waiting for us, with some twenty friends. 

" By mutual arrangements these visits were repeated almost 
every day during our stay in Pasroor ; and he came in com- 
pany with a few of his friends several times to our tent. 
During our discussions some objections were made ; but there 
was no bitterness. One friend remarked one day, that he had 
heard that the Mem-sahib (Missionary's wife) had been read- 
ing to some of the women of the place, and he would be 
gratified if she would visit his zenana. This she did, and 
her visit was frequently repeated with gratifying results. If 
the plan of visiting the more respectable classes of the com- 
munity at their houses could be carried out, much good would 
result from it."— Pp. 92, 93. 

Hints on Etiquette. — The Hindus, like most orien- 
tals, attach vast importance to ceremony. As they are 
in general very polite themselves, they look on most 
Englishmen as jungle bears in this respect, who do not 

know manners." The true Missionary, desirous of 
securing a favourable hearing of his message, will give 
attention to this matter. 

In a preceding extract allusion is made to giving 
notice beforehand of an intended visit. It is considered 
an act of rudeness to overlook this.* Natives at home 
divest themselves of nearly all their clothing, and a 
visitor coming unexpectedly might see them in a con- 
dition mortifying to their pride. 



* This does not apply to less formal visits in cities like Calcutta. 



HINTS ON ETIQUETTE. 



229 



The most important point is to use the modes of 
address current among Native gentlemen when speak- 
ing to each other, We attend to it to some extent our- 
selves. "Don't 'thee' and f thou' me;" we employ 
"you," "your honour," "your Excellency/' &c. But 
in the East it is considered a matter of much greater 
moment. The Singhalese have about twelve forms of 
the second personal pronoun, to be used to superiors, 
inferiors, and equals. If a Missionary addresses a 
Native gentleman as he usually speaks to his servants, 
it would be equivalent to styling him, "'thou fellow." 
An insult would thus be given at the outset. A little 
inquiry will soon enable the Missionary to learn the 
appropriate terms. 

Murray's Hand-Book mentions a few things on which 
the people of India lay great stress : — 

" It is considered highly disrespectful to use the left hand 
in salutation or in eating, or, in fact, on any other occasion 
when it can be avoided. To remove the turban is disrespect- 
ful ; and, still more so, not to put off the shoes on entering 
a strange house. Natives when they make calls never rise 
to go till they are dismissed, which, among themselves, is 
done by giving betel, and sprinkling rose-essence ; and with 
Hindus, by hanging wreaths of flowers round the visitor's 
neck, at least on great occasions. Discourteous Englishmen 
are apt to cut short a long visit by saying. 4 Xow go !' than 
which nothing can be more offensive. The best way is to 
say, 1 Come and see me again soon or ' Always make a 
practice of visiting my house,' which will be speedily under- 
stood. Or to one much inferior, one may say. ' Leave to go ;' 
or better, ' Please to take leave. 5 A letter closed by moisten- 
ing the wafer or the gum with the saliva of the mouth should 
not be given to a native. The feet must not be put on a 
chair occupied by them, nor must the feet be raised so as to 
present the soles to them. One must avoid touching them as 
much as possible, especially their beards, which is a gross 
insult. If it can be avoided, it is better not to give a native 
three of anything, Inquiries are never made after the female 
relations of a man. If they are mentioned at all it must be 



230 



VISITING THE HEATHEtf, ETC. 



as 6 house/ c Is your house well ?' u c, ' Is your wife well ?' 
There are innumerable observances to avoid the evil eye ; and 
many expressions, seemingly contradictory ^ are adopted for 
this purpose. Thus, instead of our 4 Take away,' it is proper 
to say 6 Set on more and for 1 I heard you were sick,' 1 I 
heard your enemies were sick.' With Muhammadans of rank 
it is better not to express admiration of anything they possess, 
as they will certainly offer it. In case of acceptance they 
would expect something of more value in return. Leather is 
an abomination to Hindus ; as is everything from the pig, as 
a riding saddle, to the Muslim. When natives of different 
rank are present you must be careful not to allow those to sit 
whose rank does not entitle them, and to give each his proper 
place. Hindus, in general, will not kill insects ; and a 
Rajah will remove a bug from his turban and place it on your 
carpet with all care. To kill monkeys or peacocks may 
create a dangerous disturbance, as an order to put dogs to 
death produced a serious emeute among the Parsis of Bombay. 
Natives, in general, will not kill wolves ; to kill a cow is, 
with Hindus, a crime of the first magnitude." — xcix. 

Hindus and Muhammadans, like the Jews, look with 
contempt upon the dog. Heber says of a Hindu who 
was told to lay hold of his spaniel, " The man made no 
difficulty, but afterwards rubbed his hand against the 
side of the ship with an expression of disgust which 
annoyed me, and I determined to spare their feelings in 
future as much as possible." 

Hough has the following remarks about meals : — 

" You should always avoid intruding upon respectable 
Hindus when at their meals. They have a proverb which 
enjoins all men to refrain from looking at others while 
eating : for they suppose the influence of an evil eye to be 
such as to pollute the food, and cause pain and disease to him 
who eats it. Consequently the heathen of any caste always 
retire to a corner, or private apartment, to take their meals : 
and when a foot is heard approaching, they bend the body 
over the food, and look around with the apparent suspicion of 
one who thinks a stranger is coming to deprive him of his 
repast. Many of them carry this prejudice so far as to throw 
away the vessel containing their food, together with its con- 



CALCUTTA EXPERIENCE. 



231 



tents, if touched by one of inferior caste : and as they class 
Europeans with the natives of no caste, none but the very 
lowest of them will eat in our presence. 

" Neither is it advisable for the Missionary to admit and 
converse with respectable natives at his own meals ; for they 
will not fail to observe much that would offend their prejudices, 
and diminish their respect for his character." — P. 85. 

Ignorant parents do not like to hear the beauty, &c, 
of their children praised. They dread the evil eye, and 
lest some misfortune should befall them. The best 
mode of noticing children, old enough, is to question 
them about their studies. 

A Hindu does not consider it rude to ask you how 
much salary you receive, and in general he will estimate 
your worth by its amount. 

Mode of Introducing Religion. — The following re- 
marks are made of Nettleton, who was so useful in 
America : — 

" He had a talent which few possess of introducing religious 
conversation with individuals of every description. He was 
rarely abrupt ; never harsh, but always kind and affectionate. 
His hrst object was to secure the confidence of the individual 
with whom he was conversing, and to lead him on gradually 
to a consideration of the imjDortance of religion in general, 
and then to a more particular consideration of his own 
spiritual state. When he perceived that an impression had 
been made, he would follow it up, and watch its progress 
with intense assiduity."* 

Calcutta Experience. — The Eev. J. Vaughan gives 
the following account of visits which he made in Cal- 
cutta : — 

" By what means can the Babu class be reached ? Some 
years ago the plan of sending printed letters and tracts by 
post was tried. The experiment did not succeed. In a 
country like this such a scheme is more likely to generate 
suspicion and ill-feeling than to do good. Then, again, 
the plan of lectures on Christian subjects has been and is 

* * Nettleton and his Labours," p. 301. 



232 



VISITING THE HEATHEN, ETC. 



being tried. This arrow, too, falls beside the mark. The 
hearers of such lectures are the boys in the various schools, 
supplemented by a sprinkling of Bramhos; but in such 
gatherings we look in vain for the portly, well-to-do Babu. 
What does he care for such things ? Can they be reached by 
street-preaching ? It is of little avail here. The respectable 
classes will not stand amongst the common herd and listen 
to the herald of peace. 

" Under these circumstances, do we not appear to be shut 
up to domiciliary visitation ? As has appeared hitherto, this 
is about the only mode of operation before us. To what 
extent, then, is this practicable? What is the best way of 
carrying on this effort ? These are queries which naturally 
arise. 

"Perhaps I may be pardoned for venturing to answer 
these questions. Of course the answer depends upon my 
personal experience ; it is not unlikely that my opinion may 
be to some extent crotchetty ; the experience of other men 
may differ materially. Yet there can be no harm, and there 
may possibly be good, in telling my mind. Something more 
than a year ago I was led to engage in this work. I had 
long felt its importance, and ought to have begun much 
earlier. In looking forward to this effort it appeared to be 
formidable and forbidding ; no end of lions stood in the way. 
The idea of house to house visitation was always repulsive 
to me. A feeling of delicacy, backed by a sense of timidity, 
ever made me shrink from such work. Besides, the first 
difficulty overcome, it was no joke to have to cope with 
subtle, astute Babus, supported perhaps by their still more 
sophistical Brahmans. It might be they would dismiss the 
visitor with contemptuous coldness, which would be trying 
to the flesh ; or they might argue with rancorous skill, which 
would be trying to the mind and spirit. Still, to make 
the attempt seemed a clear case of duty. The attempt was 
made ; and as in a thousand other cases, it has turned out 
that to face a difficulty is the best way of overcoming it. 

" My first efforts were tentative. I sent a native reader as 
a pioneer before me. He called at certain houses in the 
neighbourhood, and asked if the Babu would have objection 
to a visit from the 4 Padri Sahib. 5 In a few instances assent 
was accorded ; but the answer generally was, 6 We are 



CALCUTTA EXPERIENCE. 



233 



obliged to the Sahib for sending a message ; but perhaps it 
will be better for us to call upon Mm when we wish to see 
him.' It was clear that on this plan very little could be 
done. I very soon found out that there were peculiar diffi- 
culties in the way of their giving an invitation to their 
houses. The fact of asking a Missionary to meet them was 
likely to involve them in difficulty with their neighbours. 
Besides, in most respectable families there are certain senior 
members who are pukka (staunch) Hindus —the females are 
all such. Now, in such families, the mere circumstance of a 
Sahib crossing the threshold was another difficulty. If he 
went beyond the porch, it would be necessary to sprinkle 
the house with holy Gunga water. 

" The next plan was to seek an interview without previous 
introduction. I took a Catechist along with me for a few 
times in the afternoon, stopping to converse with any 
respectable men who might come in our way. Several 
opportunities presented themselves. I soon found, however, 
that in a work of this kind the wise man's rule hardly ap- 
plied. It did not appear that £ two are better than one.' 
The presence of two persons, one a native and the other a 
European, appeared rather to embarrass matters. The 
Babus felt they must speak to me in one style, and to the 
other in a different style. It was evident they would feel 
more at home in having only one to speak to. Accordingly 
I arranged with my Catechist that we should pursue the work 
separately. I now began to work in the early morning. 
After ' chota liazri ' (early tea), staff in hand, I sallied forth. 
Those who have never penetrated the narrow streets and 
gullies in the native parts of Calcutta have no idea what a 
multitude of solid, well-built houses abound in these quarters. 
In some of the most dingy, dirty, stinking thoroughfares are 
houses of even palatial pretensions. There reside the native 
gentry. From about half-past six to eight in the morning 
numbers of them may be seen lounging about in the porch 
or verandas of their houses, courting the morning breeze. 
It is their idle time; they have nothing to do, nothing, 
perhaps, to think about — they lazily pull away at the huka. 
chatting with each other until it is time to go in and bathe. 
My mode of proceeding is just this : I quietly saunter along 
till I come upon two or three Babus in this free-and-easy 



234 



VISITING THE HEATHEN, ETC. 



condition. In the quietest possible way I make up to them, 
halt, exchange salutations ; in a cheerful, lively, off-hand 
sort of style, talk awhile about anything or nothing — 
municipal or imperial politics, trade, crops, general health, 
literature, schools, whatever in fact turns up first. At the 
first the Babus are a little shy and reserved ; gradually they 
thaw, become cordial and communicative ; perhaps they order 
a servant to bring a chair, or make a place for the Missionary 
to seat himself on the stone benches of the porch. The 
transition from commonplace to more weighty conversation 
is not always easy, but the way is generally opened by their 
inquiries as to your abode and profession. Much caution 
and address is required at the first interview. As a rule, it 
is perhaps well not to make religion a prime topic of dis- 
cussion. It is all-important, in the first place, to establish 
confidence and good feeling. Secure their friendship ; get 
the door open, and keep it open, and all the rest will come in 
due course. It is desirable, too, not to press them too hard 
with argument at first, and as soon as ever they manifest the 
slightest irritation, throw oil on the troubled waters. Very 
often their little sons, or their pretty tiny daughters come 
prying up in your face. Be sure you notice them ; pat their 
heads and stroke their cheeks. I pity the man who is not 
drawn by affection to do this ; but at any rate it is good 
policy, as all the world knows. Don't stay a minute longer 
than you see is convenient to them. 

" Herein is a picture of my own mode of working. TVith 
sincere thankfulness and joy I can say that the scheme has 
worked well. In hardly a single instance have I encountered 
rudeness ; the general reception accorded to me has been 
most kind and cordial. I have made many new friends. 
Above all, I have had glorious opportunities of unfolding the 
riches of the Gospel. In very many cases the truth has 
been listened to with feeling and interest, and almost always 
with respectful attention. I cannot indeed point to any case 
of conversion, or even of decided hope. But bright rays of 
heavenly light have been scattered, Christian knowledge has 
been diffused, and the Gospel has been brought to bear upon 
a class which could not be reached by ordinary Missionary 
effort. All this is something to rejoice over, God will not 
withhold His blessing. 



RECEIVING VISITS. 



235 



u As to language, I almost invariably use Bengali. The 
Babus generally know English, but they mostly prefer con- 
versing in their own tongue. There is no doubt their 6 heart 
of hearts ' is more easily reached through this medium. But 
I have little doubt an English-speaking Missionary would 
be also welcomed. And this is an important feature, for a 
door of usefulness is thus opened to every Missionary, be he 
a vernacular scholar or not. 

" I will only say, in conclusion, that should this statement 
influence others of my brethren to try the experiment, I shall 
rejoice ; and although 6 neither a prophet, nor the son of a 
prophet,' yet I will venture to predict that they will not 
regret the step."* 

Receiving Visits. — Besides paying visits, the Mis- 
sionary should also encourage people to call on himself. 
Fox employed the following means : — 

" Many grown-up natives pay me visits, with whom I have 
long and interesting conversations. I have adorned the walls 
of my principal rooms with pictures, some portraits and 
views, others of birds and animals, and on my table I have 
placed a variety of nicknacks and curiosities, — little mummy 
figures from Egypt, chimney ornaments from England, a small 
globe — and these form grand attractions to my visitors, who 
are as delighted to see these things as a child is to see a 
raree show. Besides this, fame has carried abroad that I 
possess some magnetic fish and ducks, and a camera obscura, 
and other wonderful things from Europe ; and I often find, 
after a long conversation on other matters of a higher kind, 
that I have been favoured with the visit in consequence of 
my visitor's curiosity to see the wonderful things I possess. 
I of course gladly exhibit them, and so I hope I prepare the 
way for more confidence and kindly acquaintance with my 
native neighbours ; besides conveying to them as full state- 
ments as I can of the way of salvation through Christ. 
With the younger part of my visitors I find that so simple 
a thing as a magnetic toy goes to shake their confidence in 
their heathen miracles, as exhibiting to them the existence of 
natural wonders greater than those which their people tell 
them regarding the gods. The fish and the duck that will 

* "Calcutta Christian Observer," October, 1865. 



236 



VISITING THE HEATHEN, ETC. 



come when they are called, and have the semblance of life, 
although they are manifestly only two toys, afford a ready 
comparison with the idols, which can neither stand nor 
walk, nor hear nor see, and yet are said to be alive." — 
" Memoirs" pp. 223-4. 

Evening parties, well conducted, have a very bene- 
ficial effect. The compiler has been present at some of 
a most interesting character at Dr. Wilson's house, 
Bombay. Hindus will not take even a cup of tea ; but 
a small bouquet of flowers may be given to each on 
retiring. 

Whatever, good in itself, tends to break down the 
wall of separation between Europeans and Natives 
should be encouraged. If any European gentleman of 
rank at the station is well-disposed, the Missionary 
should endeavour to induce him to have occasional 
meetings of the above character at his residence, to 
which respectable natives should be invited. 

Magic Lantern. — This has been successfully em- 
ployed to collect audiences. It is especially adapted to 
persons of a lower intellectual grade than those who 
can appreciate lectures, though it is attractive, more or 
less, to all. By a judicious selection of subjects, much 
knowledge of the highest value may be imparted in an 
interesting and impressive form. Tickets of admission 
may be distributed beforehand, to guard against 
crowding and the presence of a mob. 

Native Music. — This powerful instrument has been 
greatly neglected. There are scarcely a dozen European 
Missionaries in India who know anything of, or seem to 
care anything about, native music. Several Missionaries 
of the American Board, however, have paid much 
attention to the subject. With our usual self-com- 
placency, we think our music the best, and all our 
efforts are directed to teaching it to the natives. The 
success varies in different parts ; in some cases fair 
progress is made, in others it is very different. ■ After 



NATIVE MUSIC. 



237 



the lapse of twenty years, the compiler has a vivid 
recollection of the first singing he heard in a Native 
Christian congregation in Ceylon. In spite of the 
interest and solemnity of the occasion, it was with the 
utmost difficulty he could refrain from laughing 
outright at the ludicrous discord. 

The people of India are as fond of their national 
music as we are of ours. Though the young may be 
familiarised to English airs and enjoy them, it is 
different with the adults. Any music which they can 
appreciate must be their own. Poetical compositions 
set to w 7 ell-known favourite native tunes might be as 
useful in India as the hymns of Luther were in aiding 
to bring about the Reformation in Germany. 

The people will sit for hours while a religious teacher 
celebrates the praises of some god, with singing and 
instrumental music. The Ahmednuggur Missionaries 
have turned this to account. One or two of the Native 
Christians are good poets, and several can sing and 
play on musical instruments. Compositions have been 
written on several subjects, as True Humility, a Com- 
parison between Christ and Krishna. The leader sings, 
while his companions join in the chorus. After a few 
verses are sung, an exposition of the song is given, and 
a few remarks are made, usually in the style of a 
recitative, the key of the previous tune being pre- 
served. To prepare the way for the next subject, a 
suggestion is made, or a question asked, and then 
immediately follows the next song, in which the 
question is answered. 

The same Native Christians visited many parts of 
the neighbourhood, accompanying the singing with 
instrumental music. The people came in crowds. The 
Report thus notices the effect produced : — 

" In two or three places the hearers were so interested that 
they demanded the singing should be continued the whole 
night, declaring that they did not wish for rest so long as 
they could have such entertainment. The singing of these 



238 



EDUCATED HINDUS. 



Christian songs has been the means of bringing the truth to 
the ears of many who would never before listen to the 
important declarations of the word of God, and in the case 
of some the tears running down their cheeks have testified to 
the deep interest of their hearts." 

The Report justly says, " It gave to some of us new 
ideas in respect to the use that may be made of the 
native music of this land."* 



XII. — EDUCATED HINDUS. 

Importance. — The last forty years have witnessed 
the rise of a new power in India. For more than 
twenty centuries the Brahmans were regarded as 
" mortal gods on earth," and exercised a vast influence 
over the Hindu population. Throughout large tracts 
of the country their sway has still not been very much 
affected ; but in the Presidency cities it has greatly 
declined, and it is waning all over India. The new 
power consists of the educated classes, w 7 ho are be- 
coming every year more and more the leaders of public 
opinion. It is true that the Brahmans, w 7 ise in their 
generation, discerning the signs of the times, are 
foremost in attending English schools and colleges ; 
but there they have to compete on equal terms with 
those whom they formerly despised. 

Of course mtellectually the educated classes occupy 
the first place in India; but with the competitive 
examinations for the Government service, they are also 
gradually acquiring the chief positions of power. In 
both respects they deserve the greatest attention from 
Missionaries. The late Bishop Cotton well remarked, 
"The Church of Christ has probably at present no 
greater and more difficult duty than that of winning 
the educated natives of India to the faith which alone 

* " Report " for 1862, pp. 14, 15. 



RISE. 



239 



can restore to their country its ancient dignity, and 
satisfy the doubts and longings of their own souls."* 

Rise. — The Calcutta Madrissa, or Muhammadan 
College, seems to have been the first educational 
institution founded by the British Government for the 
instruction of the natives. It was established in 1781 
by Warren Hastings, who provided a building for it at 
his own expense. Lands yielding 3000Z. a year were 
assigned for its support. It was followed in 1791 by the 
Sanskrit College at Benares, commenced at the recom- 
mendation of Mr. Jonathan Duncan. The discipline 
of the college was to be " conformable in all respects 
to the Dharma Shastra in the chapter on education/'t 

The Charter Act, passed in 1813, contained a clause to 
the effect that a sum of not less than 10,000/. a year 
was to be applied to the revival of literature and the 
promotion of a knowledge of the sciences. No steps, 
however, were taken by the Indian Government for 
several years to carry out this measure. 

The first institution for imparting a knowledge of 
English literature and science was the Calcutta Hindu 
College, established in 1817 mainly through the 
exertions of David Hare, a watchmaker. The Chief 
Justice, Sir E. H. Hyde, took much interest in the 
institution, and several natives contributed largely 
towards its support. In 1823, however, the Native 
Committee of Management were compelled to seek aid 
from Government. An annual donation of 3000?. was 
promised, on condition that the General Committee of 
Public Instruction, formed in 1823, should exercise 
some control over the institution. 

The Sanskrit College of Calcutta and the Agra 
College were established by the Committee of Public 
Instruction in 1824, and the following year the Delhi 
College was opened. 

* Preface to "Lectures delivered in St. Paul's Cathedral, Calcutta." 
t Kerr's " Review of Public Instruction in the Bengal Presidency." 



240 



EDUCATED HINDUS. 



Hi The Elpbinstone Institution, Bombay, was founded in 
1826. A central school at Madras was commenced, 
under the government of Sir Thomas Munro, about the 
same time. 

The Rev. Alexander Duff reached India in 1830, 
and soon afterwards gave a great impulse to education, 
through the English language. He was probably the 
chief means, indirectly, of producing an important change 
in the Government system of education. Till 1835 the 
main object had been to cultivate Sanskrit and Arabic. 
" The medium of instruction was oriental ; the mode of 
instruction was oriental ; the whole scope of the in- 
struction was oriental, designed to conciliate old pre- 
judices, and to propagate old ideas." The late Lord 
Macaulay, in an able minute, exposed the absurdity of 
teaching at the public expense " medical doctrines which 
would disgrace an English farrier ; astronomy which 
would move laughter in girls at an English boarding- 
school ; history, abounding with kings thirty feet high, 
and reigns thirty thousand years long ; and geography, 
made up of seas of treacle and seas of butter." Soon 
afterwards Lord William Bentinck issued an order in 
counci], that the great object of the British Govern- 
ment ought to be the promotion of European literature 
and science. As the funds available were so limited, 
it was thought wise at first to concentrate attention upon 
superior schools. By degrees the education of the 
masses through the vernaculars received more and k 



In 1854 Sir Charles Wood sent out a despatch j 
proposing very comprehensive and enlightened plans 
for the spread of education in India. The Board of 
Education was superseded by .Directors of Public In- 
struction, and in 1857 universities were established at the 
three Presidencies. The number of students attending 
the university examinations has gradually increased, ! 
till now about 6000 annually present themselves. In 
1867 there were 19,940 schools connected with Govern- 



more notice. 



RELIGIOUS OPINIONS. 



211 



ment, attended by 663,484 pupils ; with a total ex- 
penditure from all sources of 755,5 18Z.* 

Religious Opinions. — The change produced by 
education in India varies with the extent to which it is 
carried. In schools of a low grade the pupils remain 
Hindus, though with less superstition and higher ideas 
of God and morality than the people generally. In 
Government colleges the advanced students lose all 
faith in Hinduism from its false geography, false as- 
tronomy, and many other absurdities. The natural 
effect is the following : — 

" It is not strange that such discoveries should beget a 
doubting spirit — a disposition to doubt even with as little 
reason and as little justice as was exhibited before in yielding 
an assent. In this state of mind the inquirer is inclined to 
question everything, as he once was to believe everything. 
He has found a few things, or, if you please, many things to 
be false, and so he is afraid to believe that anything is true. 
He passes, by a not unnatural process, from the extreme of 
credulity to the extreme of scepticism."! 

When it is seen that Hinduism is a device of the 
Brahmans, the sweeping conclusion is drawn, that 
all religions have their origin in priestcraft. The late 
Kev. Dr. Mackay, Free Church Mission, Calcutta, 
expressed the following opinion of a large proportion 
of the students trained in the Government colleges : — 

" Solidly and thoroughly educated in all secular knowledge, 
they show no patriotism or public spirit, no hatred of 
idolatry, no anxiety to rescue their fellow-countrymen from 
its yoke, no lofty moral bearing, no great aims or aspirations, 
no seriousness of spirit, or thoughtful earnest inquiry after 
religious truth. In the flush and ardour of youth, the great 
majority kill the conscience by outward compliance with 
the idolatry which they despise, or by making themselves 
over deliberately to worldliness. There is nothing of healthy 
life connected with their intellectual activity. The mongrel 

* "Statistical Abstract relating to British India," No. III., p. 35, 
t Kay Palmer's "Hints on the Formation of Religious Opinions." p. 12, 

31 



242 



EDUCATED HINDUS. 



class of whom we now write ? too timid to break off from w r hat 
they despise and disbelieve, will live the subtle faithless 
life of the Greek of the Lower Empire, without courage or 
conscience, and hide but too often the heart of the atheist 
under the robe of the idolater." * 

Clarkson takes the following view : — 

" Some have argued that the Indians, by receiving an 
education which undermines their superstition, are being 
prepared for the reception of Christianity. We think the 
contrary. We believe that they are being prepared for 
occupying a position extremely antagonistic to it. Of this 
system we unhesitatingly declare, as we did in. India, when 
this subject was under discussion, that 5 it induces habits of 
mind, and a state of moral feeling, inimical to Christianity — 
that c it induces a habit of unbelief in regard to all subjects 
of a religious nature ;' — that e it engenders positive contempt 
of Christianity in the minds of the scholars, and renders 
them averse to those operations of the Christian Church 
employed for their conversion.' Each of these positions may 
be well maintained ; thousands of youths would, by their 
depraved infidelity, corroborate them. We fear that, with 
regard to the multitude of youthful minds cast into the mould 
of an education whence Christianity and all that pertains to 
it is excluded, the following statements, founded on extensive 
induction, have a very general application. As regards 
religion, they are unbelievers in their own ancestral system, 
and heartily despise it. They are also infidels with regard 
to all religion, and cloak their scepticism under the garb of 
philosophical pantheism. As regards moral duties, they are 
licentious and reckless. Free from the restraints of super- 
stition, and the control of friends, they give themselves to 
work uncleanness with greediness. The restraints of super- 
stition are withdrawn, — they know no other. As regards 
their friends and countrymen generally, they look down 
from their own pinnacle of knowledge with scorn and 
contempt on those w r ho are under the spell of superstition, 
and unenlightened by the literature which they themselves 
have so recently studied. With regard to the Government 



* Quoted by Rev. J. Long in " Calcutta Review," No. LIX. 



RELIGIOUS OPINIONS. 



243 



of India, they are ungrateful, — often hostile to their 
measures, and highly presumptuous."* 

Dr. Norman MacLeod says, in "Good Words" — 

" Young Bengal, who forms a singularly high estimate 
of himself, has but reflected the religion, the philosophy, the 
infidelity of Europe. He may return thanks for what he 
has received from us ; but he must not be angry if from 
ignorance we are unable as yet to reciprocate his gratitude 
for what we have received from him." 

The "Indian Mirror/' noticing the above, remarks — 

64 But it should, however, be borne in mind that the 
system of education now pursued in several of our educational 
establishments cannot be held to be altogether blameless 
in sending annually hundreds of young men, without fixed 
notions of faith and religion. For is not the heart and the 
spirit neglected whilst the intellect is cultivated in them ? 
And is it then to be wondered at that scepticism should be 
on the increase in a land and amongst a people distinguished 
for their faith, their religion, and their devotion to God, how 
erroneous or unperspicuous soever may have been their 
knowledge of the Supreme Father of the universe ? Vv'e 
cannot sufficiently rejoice over the fact that a liberal English 
education is dealing out heavy blows to the idolatry and 
superstition of our countrymen ; but at the same time we 
cannot but regret that many of our young men should be 
dashed against and wrecked upon the rock of disbelief, 
faithlessness, and scepticism. "f 

Many educated Hindus eagerly watch for any attacks 
upon Christianity in Europe. The writings of (3olenso 
excited much noise. At present the Positive Philosophy 
of Comte is popular in Bengal. Very often they know 
only a little by hearsay of what they talk about ; but 
it is regarded as a proof of superior enlightenment to 
profess some form of infidelity. Some think that the 
infidel stage must be temporary ; others appeal to the 

* " India and the Gospel," pp. 278, 279. 
f " Indian Mirror,"' 10th December. 1S69. 

M 2 



244 



EDUCATED HINDUS. 



fact that France, a century after Voltaire, seems no more 
inclined to accept the truth. 

Clarkson expresses the following opinion : — 

" Now, what ground have we to prognosticate, as some do, 
that the swellings and upheavings of popular infidelity will 
subside into the still calm of Christian faith ? There is no 
connection between the natives ceasing to be Hindus in 
religion, and becoming Christians. We have no warrant 
to suppose, nor precedent to encourage us to hope, that 
these thousands of minds, rendered pantheistic and atheistic 
by their education, are going to settle down into a childlike 
faith in the New Testament. No ; on the contrary, it is quite 
posible that to India's dark history may be attached an 
episode of a still darker character, — that three thousand 
years of Buddhism and Brahmanism, and vile idolatry, may 
be succeeded by a reign of philosophic atheism, more godless 
in principle, and corrupt in practice, than all the systems 
which have hitherto been witnessed. It is quite possible, that 
from the mingled elements of Western and Eastern meta- 
physics, of European and Asiatic infidelity, of German and 
Indian mysticism, may be produced a system unparalleled 
for godlessness, which may for a while rule over the minds 
of intelligent Hindus, and exercise an important influence 
over the religious and civil, and even political interests of 
India."* 

Hindu Reformers. — The Eev. Lai Behari De thus 
describes the efforts of Earn Mohun Eoy : — 

" Towards the beginning of the present century, the 
celebrated Earn Mohun Eoy, owing to his knowledge, how- 
ever imperfect, of European science and his acquaintance 
with the texts of the Koran and the Bible, perceived the 
falsehood of the prevailing superstitions of his country. 
He declaimed with characteristic energy against idolatry 
and polytheism, and preached with equal earnestness the 
doctrine of the Divine unity which he had learned from the 
Bible and the Koran. Eegarding the Vedas and other 
ancient Hindu books with the deepest reverence, he en- 
deavoured to trace in these writings the monotheism he had 



* " India and the Gospel," pp. 279, 280. 



HINDU REFORMERS. 



245 



learnt elsewhere. By an ingenious and Procrustean criticism, 
passages favourable to monotheism were hunted through the 
entire range of the Vedas, the Upanishads, and the Vedanta ; 
the essential pantheism of the Hindu theology was explained 
away."* 

In 1828 Earn Mohun Eoy instituted the Brahmo 
Sabha or Samaj, a society for the worship of Brahma. 
Hymns were chanted and portions of the Vedas and 
Upanishads were read and expounded. When its 
founder went to Europe in 1830, the society had very 
few adherents. In 1839, Babu Debendra Nath Tagore 
joined the society, and gave it a great impetus. As 
late as 1846 he wrote in one of the Calcutta news- 
papers, "We consider the Vedas, and the Vedas alone, 
as the standard of our faith and principles." How r ever, 
some learned Pundits were sent by him to Benares to 
examine the Vedas. The result was that they were 
found to contain serious errors. While they were still 
respected, they were no longer considered infallible. 

The accession of Babu Keshub Chunder Sen had a 
very marked effect upon the society. His intelligence 
and earnestness infused new life into the members, and 
he acquired so much influence that he was appointed 
secretary of the Samaj. Gradually, however, differences 
arose between him and the president, Debendra Nath 
Tagore. The latter, a much older man, was less 
advanced in his views, and wished to carry out reforms 
slowly. It was social more than doctrinal questions 
which produced a rupture in the end. Keshub Chunder 
had studied the works of Channing, Theodore Parke]', 
Francis Newman, and other writers of the same school. 
He also possessed some acquaintance with the Bible. 
In his lectures he reproduced the ideas he had thus 
acquired. The teaching of the Samaj passed through 
various phases. A series of tracts was published in 
English, the materials of which were derived from the 
writings above mentioned. Brahmism rested on the 

* "Indian Reformer," January 10th, 1861. 



246 



EDUCATED HINDUS. 



"rock of intuition;" it bad "its basis in tbe depths of 
human nature ;" " book revelations " were despised ; 
the "absolute religion" was commended as the only 
one worthy of acceptance. Mingled with these state- 
ments were terms and doctrines essentially Christian. 
It was asserted, however, that the system propounded 
did " not derive its doctrines from books or men, but 
was a code of primordial truths, the teaching of 
nature." Debendra Xath Tagore bore all this ; but when 
Keshub Chunder insisted upon the renunciation of 
caste, the conservative president, as trustee of the 
building in which the meetings were held, ousted the 
advanced secretary and his party. When reunion 
seemed unlikely, Keshub Chunder established in 
October, 1866, a new Brahmo Samaj. Funds were 
collected for a new building, which was opened in 
August, 1869. The following are some extracts from 
the "declaration of principles," a copy of which was 
buried beneath the floor : — 

" Every day, at least every week, the One only God with- 
out a second, the Perfect and Infinite, the Creator of all, 
Omnipotent, Almighty, All-knowing, All-merciful, and All- 
holy, shall be worshipped in these premises. . . No man, 
or inferior being, or material object shall be worshipped 
here as identical with God, or like unto God, or as an incar- 
nation of God. No book shall be acknowledged or revered 
as the infallible word of God ; yet no book which has been 
or may hereafter be acknowledged by any sect to be infallible 
shall be ridiculed or contemned." 

Members of the new Brahmo Samaj accept the 
"Brahmic covenant." The following is the form of 
"declaration of faith" at tbe "initiatory" rite: — 

« I, ^ professing full faith in the doctrines of Brahmo 

Dhurnia, do hereby become a member of the Brahmo Somaj 
of India. May the God of mercy help me I" 

To some extent, though in a less narrow form, the 
Hindu feeling of caste manifests itself in both sections 



HIXDU REFORMERS. 



247 



of the Brahmo Samaj. "The National Paper," the 
organ of the conservative party, says : — 

" We are no haters of Christianity, but we do warmly 
protest, bounded by that instinct which warms up the energy 
of every individual or nation against hoisting up a foreign 
standard for the guidance of our moral conduct. We are 
told Christ was an Asiatic. Certainly he was. But Asiatic 
as he was, he was not, we must also remember, an Aryan."* 

Though Keshub Chunder writes about " The Universal - 
Beligion," he clings more closely to what he conceives 
will become the Indian national creed. 

The number of Bramhos is estimated at about 6,000, 
the great majority of whom are Bengalis. The 
" Indian Mirror," noticing an article on the movement 
in the May number of " Christian Work," says, " The 
following is unfortunately true of many Brahmos, both 
in Calcutta and the Mofussil. ' Their interest soon 
flags; the attendance falls off.' 6 The great majority 
plunge into the world, attending but little to any form 
of religion.' "f 

The question has often been asked, whether the 
Brahmo Samaj movement is an advantage or disad- 
vantage to the spread of Christianity. Different views 
have been taken on this point. No doubt the Brahmos 
themselves differ. Some of them are seeking after the 
Lord, "if haply they might feel after him and find 
him." Such are hopeful. Others make Brahmism a 
kind of compromise. They are too enlightened to 
remain Hindus; the "offence of the cross" prevents 
their becoming Christians. Such are probably in a 
worse position for making any advance than ordinary 
Hindus. The " Indian Mirror " seems to quote with 
approval the following extract from " The Theological 
Beview," one of the organs of the infidel party in 
England : — 

" The truth is that Keshub Chunder Sen and his followers 



* December 4th, 1867. 



f August 13th, 18G9. 



248 



EDUCATED HINDUS. 



are not men who have embraced Deism from ignorance of a 
better religion, but are men for the most part who have 
studied and deliberately rejected Christianity as commonly 
presented. They are fond of quoting from the Bible, and 
they admit that it is one of the best books that ever was 
written ; but they refuse to believe in miracles or in the 
divinity of Jesus Christ, and we confess that we see no 
prospect of their ever coming to believe in those dogmas."* 

Dr. Norman Macleod, in " Good Words/' expresses the 
following opinion of Brahmism and its prospects : — 

" Such a one-sided theory as this is specially congenial 
to the Hindu mind, in which the historical faculty seems 
paralyzed. Investigations as to the alleged facts of historical 
Christianity do not interest a Bengalee, if indeed he is 
capable of making them. This want of an objective basis, 
or, as it is foolishly phrased, a book revelation of authentic 
facts, which, at the same time, are doctrines, is what must 
ever prevent the Brahmo Somaj from cohering as a body, or 
making any real progress. It must be ever changing, ever 
breaking up, and its fragments gathering round some new 
centre or phase of subjective thought. It is anchored on a 
shifting and treacherous quicksand, or rather it has a cable 
without an anchor, and cannot find rest. But, nevertheless, 
I fondly hope and believe that in proportion as earnest 
members of it seek truth, — such truth as will also commend 
itself from its own light to the spiritual eye, — they w T ill see 
more and more that Jesus is the way, the truth, and the life. 
Judging from the lectures of Chunder Sen which I have 
read, as well as from the one I heard him deliver, and from 
the impression he himself made upon me, I feel persuaded 
that but for c the book revelation,' he, like greater men, such 
as Plato and Socrates, would never have learned a fraction of 
the truth he professes ; — that he owes more to it than he 
himself is aware of; and that, but for Christ, and the Book 
about Him, he would never have discovered even the Father- 
hood of God. I believe, also, that if ' he follows on to know 
the Lord ' as revealed in Christ, he will know Him ; but if 
not, and if he is resolved, at all hazards, to be a mere Brahmo 
and not a Christian, then that which he has will be taken 



* "Indian Mirror," Nov. 12, 1869. 



SPECIAL MISSIONARIES. 



249 



away, and the light that is in him, without objective truth to 
sustain it, will die out into subjective darkness." 

CHRISTIAN EFFORT. 

Special Missionaries. — A considerable number of 
Hindu youths are receiving a Christian education in the 
English Missionary Institutions, and the Missionaries 
connected with them often seek to benefit educated 
Hindus generally. Still, from their numerous other 
engagements, such Missionaries can devote only a 
small fragment of their time to such efforts. Several 
vears a^o the Kqv. Dr. Caldwell made the following 
proposal : — 

u What appears, indeed, to be the great want of all the 
presidential cities at present, is an organized system of 
means for bringing Christian influences to bear upon the 
minds of those Hindus who have received a superior English 
education already, either in missionary or in government 
schools, but who still continue heathens. This class of 
persons can be numbered by thousands ; and every member 
of the class can be reached through the medium of the 
English tongue. Here is a promising door of usefulness 
standing open, an extensive and rich field of labour lying 
vacant : which society will have the honour of first entering 
in ?"* 

So far as the compiler is aware, the first attempt of 
the kind was made at Madras by the Gospel Propaga- 
tion Society. The Church Missionary Society sent out 
one or two Missionaries to Calcutta. The Church of 
Scotland has lately taken up the scheme. Some 
appointed to the work have found other departments 
of Missionary labour more congenial. It cannot be 
denied that the difficulties are great, and that those 
engaged in it must often be content to labour long- 
before they see visible results. Peculiar qualifications 
are also required. However, the obstacles should not 

* •'Tinuevellv Missions,"' p. 10. 

M 3 



250 



EDUCATED HINDUS. 



lead to the abandonment of the work, but rather to a 
consideration of the best means by which they may be 
overcome. One important service which such Mis- 
sionaries might render is the preparation of a full 
monograph on the educated classes, describing their 
opinions, giving the results of attempts to benefit them, 
and suggesting courses to be pursued. 

As nearly all Missionaries in India come, at least 
sometimes, in contact with educated Hindus, a few 
hints on the mode of dealing with them are given 
below. 

Conversation. — Occasionally the Missionary may 
receive visits from educated Hindus, and should he 
live in a city he can call on them, as suggested by 
Mr. Vaughan. The views and feelings of the persons met 
will vary very much. Each case will, to some extent, 
require special treatment. Only general directions 
can be noticed. 

European Infidelity. — It is desirable, at the outset, 
to remove a misapprehension on this point. The 
English reading of many educated Hindus is largely 
confined to writers who sneer at Christianity. The 
substance of the following remarks of the late Bishop 
Cotton may be explained to them : — 

" Many of them write as if the Bible had been actually 
given up by the educated classes in Europe, as if every 
unsolved difficulty were a fatal blow to Christianity, every 
specious objection an unanswerable refutation of its pre- 
tensions. They do not perceive that in an age of unbounded 
curiosity and restless inquiry, a historical revelation neces- 
sarily addressed in part to the intellect, and given to us 
in fragments through a long series of ages, must be exj)osed 
to cavil and criticism. They fail to understand that the 
present movement is but temporary, arising from the 
application of modern thought to Christianity, and is little 
more than a repetition in a somewhat altered form of other 
trials through which our religion has passed in times when, 
from any special circumstances, men's minds have been 



CONVERSATION 



251 



agitate:!, quickened, or invigorated, and from which it has 
always emerged in new majesty and security. They seem 
ignorant that, among educated Europeans, there are very 
many who are quite aware of the objections brought forward, 
but yet are undisturbed by a particle of doubt or uneasiness ; 
while at least an equal number, though sometimes more or 
less perplexed by subtle difficulties ingeniously urged, or 
inherent in the subject-matter of revelation, yet repose with 
entire confidence on the positive proof of Christianity, and 
that both these classes, together with a vast multitude of 
simpler men w r ho happily know nothing of either ancient or 
modern unbelievers, cling to the faith of Christ as a mere 
refuge from the sins and sorrows of the present, and the 
awful uncertainties of the future. Our native friends would 
be surprised to hear that one of the most uncompromising 
advocates of free inquiry now living, the Professor of 
Modern History in Oxford (Goldwin Smith), has declared 
that Christianity rests on evidences which are 4 adaman- 
tine.' "* 

A short statement of the views expressed of the 
Bible by some of the greatest English writers might be 
shown with advantage.! Examples of Christian philo- 
sophers like Sir William Hamilton, Sir David Brewster, 
and Faraday, might be mentioned. 

Awakening Feeling. — Indifference to all religion is 
one of the greatest obstacles to be contended with. 
The sentiments of many may be expressed in the 
words, " There is nothing new and nothing true, and it 
does not matter." Loyola roused Xavier by plying him 
with our Lord's solemn question, " What is a man 
profited, &c. ?" Appropriately introduced, this may be 
turned to good account. The following considerations 
by Archbishop Thomson are impressive : — 

" There is the eternity behind us, out of which we come ; 
there is the eternity before us, into which we are speeding ; 
there is our idea of God, and with it a faculty of obeying 

* Preface to "Lectures in St. Paul's Cathedral, Calcutta," p. v. 
f See "The Advanced Reader" of the Christian Vernacular Educa- 
tion Society, p. 69. 



252 



EDUCATED HINDUS. 



God, and loving Him whom no man hath seen ; there is our 
desolate sense of the incompleteness of this life, with its 
interruptions, its fragmentary hopes and plans, its heart- 
breaking separations; there are our yearnings for another 
life hereafter that may not be incomplete, but may answer to 
all that is noblest and best in our desires and longings."* 

Farrar, in his Bainpton Lectures, gives the following 
advice :— 

" In pursuing a method of this kind, the appeal must be 
made to the inextinguishable feeling of guilt ; to our 
personal consciousness of a personal judge ; our terror at 
the sense of justice ; our penitence for our own ill-deserts ; 
the deep consciousness of the load of sin as an insupportable 
burden from which we cannot rescue ourselves ; and to the 
guilt of it which separates between us and God as a bitter 
memory that we are powerless to wipe away. When these 
facts are not only established as psychological realities but 
appropriated as personal convictions, then the way is prepared 
for the reception of Christianity." — Pp. 315, 316. 

Mode of Life, &c. — A very important point to be 
urged is the duty of acting up to the light they at 
present possess. This is indispensable to a successful 
search after religious truth. Our Lord said, " If any 
man will do his will, he shall know of the doctrine," &c. 

Sir William Muir addressed the following remarks 
on this subject to some educated Hindus in Calcutta : — 

" I am well aware that in the search you will probably 
have to pass through a land of doubt and darkness. The 
ancient landmarks to which you have been used to look up 
as the beacons that would guide you all your life through, 
may perhaps vanish from your sight, and you will be left to 
grope for your way in perplexity and doubt ; and yet, I can 
only wish for all of you that you may enter into it, if haply 
thereby you may emerge into a better light than you now 
possess. 

" To any who may endure this experience, and find them- 
selves enveloped in thick darkness, not knowing where to 
turn, I would offer two admonitions by way of caution. 

* Address at Edinburgh. 



CONVERSATION. 



253 



" First : However dark and confused a the elements may 
be about you, hold firmly by these grand principles of 
morality and virtue which are inculcated upon you here. 
Under the pretext of liberty, of advanced thought, and of an 
enlightened faith, the temptation will come to you of 
latitudinarian ethics and a lax code of morals. Reject the 
temptation ; it is but a meretricious blandishment, a syren 
smile alluring you to ruin. Reject every proposal that 
would confound the eternal obligations of right and wrong, 
of virtue and vice. Use hardness as good soldiers ; practise 
self-denial. And thus, however dark the night, you will at 
least be saved from sinking in the quagmire of materialism 
and sensuality. 

" But this is not enough. A higher help is needed ; and in 
your darkest hour a Friend is near at hand ready to help. 

" I remember a very good and very learned man telling 
me that, in a season of illness, the idea of the existence of all 
created things passed away from him ; his mind became a 
blank ; there was nothing he could lay hold of. Yes, there 
was one idea left ; it was that of his Maker as his Father. 
To this he clung, and his poor dark mind had peace and 
rest. 

" And so do you, my dear young friends. If you enter a 
land of doubt and of thick darkness — the very ground sinking 
beneath your feet ; the staff on which you had leant, and 
hoped to lean safely all your life, crumbling in your hand — 
remember that He, your God and Father, is near to you ; 
not impassive or unmindful of you ; but ready to afford you 
aid if you will duly seek it. He has told us that He is 
; nigh unto all them that call upon Him, to all that call upon 
Him in truth.' Remember this condition — it must be 6 in 
truth ' that you seek His aid, with the earnest and sincere 
resolve to follow His guidance whithersoever it will lead 
you. 

" When you walk in darkness, and there is no light, make 
Him your refuge. Thus will light spring up. Peace will 
return. You will again walk on sure and firm ground — 
ay, far surer and firmer than any ground you ever trod upon 
before."* 

* "Report of the Church of Scotland Mission, Calcutta/' for 18(37. 
pp. 22-24. 



254 



EDUCATED HINDUS. 



The advice of Dr. Kay, formerly of Bishop's College, 
Calcutta, with regard to prayer, may also be quoted : — 

" It has been our own practice, after conversing with 
intelligent Hindus, to speak to them in this way : £ Now you, 
and all your countrymen who are worth listening to on such 
a subject, acknowledge that spiritual light and the knowledge 
of God must come from Himself, the one Supreme. The 
Mussulmans say the same ; and we Christians above ail others 
affirm it. Then if you are really in earnest — if you are 
honest — you see what you must do. You must go and 
endeavour to pray thus : all-wise, all-merciful God and 
Father, pour the bright beams of Thy light into my soul and 
guide me into Thy eternal truth.' "* 

General Directions. — Wynne gives the following 
advice in dealing with the sceptical at home. Many of 
his remarks will apply to the treatment of educated 
Hindus : — 

" (a.) Be careful not to allow the evidences for the truth 
of Christianity to be confounded with the evidences for the 
inspiration of the Bible. The two subjects are quite distinct. 
Both are weakened if they are confused together. Make 
this distinction to be clearly understood by the sceptical. In 
nine cases out of ten, the greater number of his objections 
are objections, not, as he fancies, against the truth of the 
Christian religion, but against the inspiration of some or all 
of the books of the Scriptures. Before you enter into these 
difficulties in detail, therefore, it is important to make him 
see exactly how far they reach, exactly how much or how 
little they would prove, if valid. Show him how the evidence 
for the main facts of the Christian history is untouched by 
them. Give up, for the present, the inspiration of the sacred 
books ; let it be granted, for a moment, that they bear the 
marks of human frailty and human ignorance. Confine 
yourself simply to the ground we have for feeling convinced 
of the truthfulness of the Gospel story as a whole. When 
you have made this point clear, an important step has been 
taken. The sceptic is led to feel that, perplexing as are his 

* "The Missionary," Vol. III., p. 103. 



CONVERSATION, 



255 



difficulties, they are not so fatal as he imagined. In spite of 
his difficulties and objections he can still believe that God 
revealed Himself to man in Jesus, and that through Him he 
has hope of eternal life. Stay with him here for a while. 
Low as it is. settle him firmly on this foundation. Let all 
your energies be devoted to strengthening him in the belief 
of the simple fads of Christianity. 

8 When once a man thoroughly believes that Jesus Christ 
is a reality — that He is indeed the mighty God and the 
crucified Saviour — the sceptical tone of his mind is to a 
great extent remedied. A more reverent spirit comes over 
his intellect. He does not feel so continually inclined to 
doubt and cavil at every difficulty ; and it is more easy to 
lead him on to see Divinity shining out of every page of the 
Bible, even though clouded by many things hard to be 
reconciled with its majesty. 

" (b.) Such a mode of argument applies, of course, only in 
cases where the difficulties felt are chiefly connected with the 
nature and contents of the Bible. If the objections urged 
are the insufficiency of evidence, the impossibility of miracles, 
the incredibility of doctrines taught, a different, and a wider 
course must be taken. For the direct, common- sense 
evidences, the standard eighteenth century apologists supply 
ample materials : for the modern difficulties the books lately 
written ought to be studied.* 

" (c.) In your arguments endeavour, as much as possible, 
to keep the offensive rather than the defensive. Do not let 
yourself be continually driven to answer objections. Some- 
times you will see that you must do so, and that you can 
do so with profit — that difficulties which you can easily 
remove are a great hindrance to the acceptance of any 
arguments. But as soon as you can, change your position. 
Bring up your masses of positive proofs. Attack unbelief 
vigorously with your questions and your difficulties. Ply 
the sceptic with objections against any theory of accounting 
for the phenomena of Christianity except the true one. He 
can easily puzzle you and almost silence you. if your part of 
the discussion is to solve all the perplexities that he finds in 
Revelation : but when you turn the tables, and ask him to 
remove the difficulties and inconsistencies on the opposite 

* For further remarks about books, see the last division of the chapfe r. 



258 



EDUCATED HINDUS. 



Tracts, Books, &c. — These afford means of deepen- 
ing impressions produced by conversation, as well as of 
reaching many beyond the influence of the living voice. 
The great difficulty is to secure their being read. 
Students are generally so absorbed in preparation for 
university examinations that they will not look at 
anything else. The pressure of business is made an 
excuse when situations have been obtained. Still, 
there are some who can be induced to read, and the 
press should be employed as far as practicable. 

The reading of the Bible itself in a humble, teach- 
able spirit, has already been recommended. Dr. Pusey 
says : — 

" This has been, for some thirty years, a deep conviction 
of my soul, that no book can be written in behalf of the 
Bible like the Bible itself. Man's defences are man's word ; 
they may help to beat off attacks, they may draw out some 
portion of its meaning. The Bible is God's word, and 
through it God the Holy Ghost, who spake it, speaks to the 
soul which closes not itself against it."* 

Few publications would be more useful than a cheap, 
well-conducted newspaper, specially designed for edu- 
cated Hindus. There are great difficulties in the way, 
but eventually this will be secured. Meanwhile, some- 
thing may be done by occasionally obtaining the inser- 
tion of letters and articles in existing newspapers. 

A Magazine is perhaps next in value to a newspaper, 
although it must be confessed that the results of past 
attempts are not very encouraging. Still, the influence 
of periodicals at home is well known, and the limited 
success of former efforts in India should simply lead to 
the investigation of the causes of failure, and renewed 
exertions to overcome them. When any are established, 
every Missionary should seek to promote their circula- 
tion, and render all other aid in his power. 

Tracts can be scattered widely at a small expense. 
Though many perish like seed by the wayside, yet some 

* Preface to " Lectures on Daniel/' p. xxv, 



TRACTS, BOOKS, ETC. 



259 



fall into good ground. Tracts, handbills of two pages, 
containing extracts from writers well known to educated 
Hindus, have been issued by the Calcutta Tract Society, 
and circulated widely among students attending Govern- 
ment Colleges. This is a very hopeful plan. The 
names of the authors often excite some interest, and it 
does not take long to read the whole. 

English tracts have been issued by the principal 
Tract Societies in India. Catalogues will show which 
are available. Good original tracts prepared specially 
for India will, in general, be of most value. Still, a 
few tracts published at home, and extracts from standard 
authors, would be of service. A selection of them 
might be done up in volumes. 

Books, from their expense, can be circulated only 
among a few. Where interest has been awakened, this 
agency should be used as far as practicable. 

No book would be read with more eagerness than a 
Student's Guide, prepared expressly for India, It is a 
great desideratum. Todd's " Student's Guide " is a 
valuable book. Cheap editions of it will find some 
sale. Tulloch's "Beginning Life," Binney's "Wise 
Counsels," and other similar works, may be useful to 
some extent. 

The Rev. Dr. M. Mitchell's " Letters to Indian Youth 
on the Evidences of Christianity " is admirably adapted 
for young students. It can be obtained at the depo- 
sitories of the principal Tract Societies in India. A 
corresponding treatise for more advanced students is 
very much wanted. 

There are several English works on the Evidences 
whose study would be useful. The selection must 
depend upon the line of argument suited to the indi- 
vidual case. To persons able to appreciate the book, 
Butler's "Analogy" may be specially recommended. 
Wynne expresses the following opinion of Mansel's 
works : — 

" There is a wide class of difficulties, felt by many minds, 



260 



EDUCATED HINDUS. 



more satisfactorily met by the line of thought carried out 
in Mansel's 4 Bampton Lectures on the Limits of Eeligious 
Thought,' than any other book I am acquainted with. His 
essay on Miracles, also, in i Aids to Faith,' contains valuable 
suggestions. In saying this, I do not mean to endorse all 
his opinions, but simply to bear testimony to the practical 
good effect I have known his writings to have on troubled 
minds, by making them perceive that their difficulties were 
not peculiarly attached to the doctrines of Eevelation, but 
were inseparable from the operations of the human intellect 
in its endeavours to contemplate the ' Infinite.' "* 

The Eev. Dr. Kay recommends Sumner's " Evidences 
of Christianity " as " admirably suited for India." It 
was on the late Bishop Cotton's list for Ordination 
Examinations. The chapter on the "Reasonableness 
of Christian Doctrines " would make an excellent 
tract. 

Dr. Eay remarks, " A good History of the Canon of 
Scripture, such as Mr. Westcott's, seems to be especially 
wanted for the inquiring Mohammadans." He adds, " In 
all things, I would say, aim at giving as much as pos- 
sible of positive truth, — whether doctrinal, historical, or 
practical, — and as little as may be of mere argument."! 

Professor Cowell was consulted about the books 
he would recommend. His suggestions are given 
below : — 

" I used to find that my native friends in Calcutta preferred 
the c Philosophy of the Plan of Salvation,' and Tholuck's 
' Guido and Julius,' to any other book. There is a very 
good French translation of the latter, but the English 
translation is unfortunately very inaccurate. It should be 
retranslated. Some of Vinet's Essays, published in a small 
volume called • Christian Philosophy,' by the Tract Society, 
would be very suitable. 

"Dr. Kay's 'Promises of Christianity' would be also 
likely to interest them. I think, too, that an abridgment of 
Augustine's 6 Confessions ' would be useful. I gave Dr. 
Pusey's translation to my Pundit Earn Nayaran at his own 

* « The Model Parish," p. 124. f Letter to the compiler. 



INQUIRERS. — DIFFICULTIES. 



2G1 



request, as I read some of it to him one clay. Isaac Taylor's 
' Eestoration of Belief is a capital book, and especially 
adapted for our times." 

The following are some other books which have been 
suggested: Pascal's "Thoughts" (Selection), Groldwin 
Smith's " Lectures on Modern History," Miall's 66 Basis 
of Belief," Birk's "Bible and Modern Thought," Pear- 
son's " Prize Essay on Infidelity," Pratt's "Scripture 
and Science," Schaff's "Person of Christ,"* Rogers' 
"Season and Faith," MacCosh's "The Supernatural in 
Relation to the Natural," Barnes's "'Evidences of 
Christianity." 

The variableness of religious thought among edu- 
cated Hindus has already been noticed. The same 
will probably be the case in future. Every fresh 
infidel attack in Europe is felt in India, and requires 
corresponding change in the defence. The attention 
to be devoted to such subjects must depend upon the 
class among whorn the Missionary is called to labour. 



XIII.— INQUIRERS. 

Difficulties. — It has already been stated, that one of 
the sorest trials of the Missionary in India is from the 
worldly motives of persons who profess concern about 
religion. A quotation on the subject was given from a 
paper by Mr. Lacroix. The evil is worst perhaps in 
North India, where in some cases men, as in the middle 
ages, go from one Mission to another, where they are 
supported as inquirers and subsequently baptized. 
Generally they decamp after committing some theft or 
other criminal act. The Rev. H. W. Shackell refers to 
an itinerant preacher, who had been twice baptized, 
and had either poisoned or attempted to poison his 

* Contained in "The Christ of the Gospels and Romance of Renan." 
Religions Tract Society. 



262 



INQUIRERS. 



wife.* A Missionary informed the compiler that he 
himself had baptized the same man twice ! 

So wide-spread is the idea that an inquirer secures 
employment, that a heathen, when spoken to on the 
subject of religion, has said, " I have a situation ; why 
should I become a Christian?" The Rev. F. E. 
Schneider, of Agra, says : — 

"In no previous year have I had so many inquirers as in 
the past. In most cases, however, the motives for em- 
bracing Christianity were chiefly the desire to find employ- 
ment and to 'have their bodily wants provided for, which was 
increased by the pressure of the famine. It is only in a few 
instances that the wants of the body have been the cause to 
lead souls to Christ, to embrace Kim as the only Saviour 
from sin and its evil consequences. Experience has taught 
me not to be in a hurry in baptizing inquirers, but to have 
them first properly instructed, and to inquire well after their 
motives ; for it is a fact, that many new converts have, after 
their baptism, not adorned their Christian profession by a 
becoming walk and conversation ; and so have even proved 
great offences and stumbling-blocks to the cause of Christ. 
There is also this idea becoming prevalent among converts, 
that when they are once baptized, the Padre, or the con- 
gregation, must also provide for them. I have almost come 
to the resolution not to baptize an inquirer till I know how 
he may be able to support himself in an honest way, for if 
his bodily wants cannot be supplied, he will only be a burden 
and disgrace to the Church."! 

Hough remarks: — 

" Notwithstanding all that is said about the invincible pre- 
judices of Hindus, a very small temporal advantage would 
induce many of them, even those of the highest caste, to em- 
brace Christianity. "J 

Bayers observes : — 

" This circumstance (the British being the rulers of the 
country, and the supposed distributors of patronage and 

* " Missionary Notes and Queries " for 1864, p. 37. 
t "Church Missionary Report" for 1861-2, p. 121. 
X "Missionary Vade Mecum," p. 112. 



MOTIVES OF INQUIREES. 



263 



wealth) has, no doubt, led some of the more ignorant of the 
Natives to imagine that, if they were to adopt the religion of 
the English, they would likely obtain some situation or em- 
ployment, that would more than recompense them for the 
loss of caste and former connexions. This is most frequently 
the case with persons who are in some way or other on bad 
terms with their relations."* 

Mr. J. P. Eaow may be considered the exponent of 
the ideas of many N ative Christians in Xorth India : — 

" If they (Missionaries) gave education to their inquirers, 
and ultimately to their converts, and prepared them for such 
employment as the converts liked, and sent them into the 
world to support themselves, and to bear their own burdens, 
I think they would thereby fulfil both a moral and a religious 
obligation. For it is certainly incumbent upon Mis- 
sionaries that they should thus provide for every one who 
embraces Christianity, and make him independent."! 

Motives cf Inquirers. — These depend, in a great 
measure, on the circumstances of each case. Where 
the persons are ignorant heathen, who have only heard 
of Christianity by report, or had no regular instruction, 
it must be expected that their objects will be almost 
entirely of a worldly character. Higher motives may 
be looked for in persons, especially of some intelligence, 
who have heard the Gospel repeatedly. 

Some of the leading motives may be noticed. 

The Hope of Protection. — The poor in India are 
subjected to a great amount of oppression, and .to many 
illegal demands from landholders and petty Govern- 
ment officials. The expectation that the Missionary 
would free them from these has induced numbers to 
place themselves under instruction. A native Govern- 
ment Officer once said to some Native Christians in 
Tinnevelly, Ci Give me a present, and I will send in a 
correct report." The reply was, u If you send in a 
false statement, we shall report you to the Missionary P 3 



* " Letters," p. 243. f " Punjab Conference Eeport," p. 217. 



262 



INQUIRERS. 



wife.* A Missionary informed the compiler that he 
himself had baptized the same man twice ! 

So wide-spread is the idea that an inquirer secures 
employment, that a heathen, when spoken to on the 
subject of religion, has said, " I have a situation ; why 
should I become a Christian?" The Eev. F. E. 
Schneider, of Agra, says : — 

"In no previous year have I had so many inquirers as in 
the past. In most cases, however, the motives for em- 
bracing Christianity were chiefly the desire to find employ- 
ment and to ' have their bodily wants provided for, which was 
increased by the pressure of the famine. It is only in a few 
instances that the wants of the body have been the cause to 
lead souls to Christ, to embrace Him as the only Saviour 
from sin and its evil consequences. Experience has taught 
me not to be in a hurry in baptizing inquirers, but to have 
them first properly instructed, and to inquire well after their 
motives ; for it is a fact, that many new converts have, after 
their baptism, not adorned their Christian profession by a 
becoming walk and conversation ; and so have even proved 
great offences and stumbling-blocks to the cause of Christ. 
There is also this idea becoming prevalent among converts, 
that when they are once baptized, the Padre, or the con- 
gregation, must also provide for them. I have almost come 
to the resolution not to baptize an inquirer till I know how 
he may be able to support himself in an honest way, for if 
his bodily wants cannot be supplied, he will only be a burden 
and disgrace to the Church."j 

Hough remarks: — 

" Notwithstanding all that is said about the invincible pre- 
judices of Hindus, a very small temporal advantage would 
induce many of them, even those of the highest caste, to em- 
brace Christianity. "J 

Buyers observes : — 

" This circumstance (the British being the rulers of the 
country, and the supposed distributors of patronage and 

* "Missionary Notes and Queries" for 1864, p. 37. 
t " Church Missionary Report " for 1861-2, p. 121. 
% "Missionary Vade Mecum," p. 112. 



MOTIVES OF INQUIEEKS. 



263 



wealth) has, no doubt, led some of the more ignorant of the 
Natives to imagine that, if they were to adopt the religion of 
the English, they would likely obtain some situation or em- 
ployment, that would more than recompense them for the 
loss of caste and former connexions. This is most frequently 
the case with persons who are in some way or other on bad 
terms with their relations."* 

Mr. J. P. Raow may be considered the exponent of 
the ideas of many lNative Christians in North India : — 

" If they (Missionaries) gave education to their inquirers, 
and ultimately to their converts, and prepared them for such 
employment as the converts liked, and sent them into the 
world to support themselves, and to bear their own burdens, 
I think they would thereby fulfil both a moral and a religious 
obligation. For it is certainly incumbent upon Mis- 
sionaries that they should thus provide for every one who 
embraces Christianity, and make him independent."f 

Motives cf Inquirers. — These depend, in a great 
measure, on the circumstances of each case. Where 
tHe persons are ignorant heathen, who have only heard 
of Christianity by report, or had no regular instruction, 
it must be expected that their objects will be almost 
entirely of a worldly character. Higher motives may 
be looked for in persons, especially of some intelligence, 
who have heard the Gospel repeatedly. 

Some of the leading motives may be noticed. 

The Hope of Protection. — The poor in India are 
subjected to a great amount of oppression, and .to many 
illegal demands from landholders and petty Govern- 
ment officials. The expectation that the Missionary 
would free them from these has induced numbers to 
place themselves under instruction. A native Govern- 
ment Officer once said to some Native Christians in 
Tinnevelly, " Give me a present, and I will send in a 
correct report." The reply was, " If you send in a 
false statement, we shall report you to the Missionary !" 



* " Letters," p. 243. f " Punjab Conference Keport," p. 217. 



261 



INQUIRERS. 



A desire to rise in the Social Scale. — Through several 
parts of India, the degraded castes are becoming a little 
enlightened, and consequently dissatisfied with their 
condition in Hindu society. The compiler was told of 
some scavengers who offered to become Christians in a 
bo r ly, if they were made ordinary servants ; of others, 
who were debating with themselves whether they would 
attain a higher position by becoming Christians or 
Muhammadans. 

Assistance in Laivsuits. — The Hindus are notorious for 
their litigiousness. It has been mentioned (page 102) 
to what extremities they will resort to gain their suit. 
Strange as it may seem, one mode of frightening their 
opponents is to threaten to become Christians ! This 
will have influence chiefly over relatives, and, to some 
extent, over persons in the same village. Entire 
strangers, or persons of different caste, will not be 
affected by any such reported intention ; so the pro- 
fessed inquirers consider that they must actually join 
the Christians. As the Missionary belongs to the same 
(i caste " as the judge, and may perhaps be on friendly 
terms with him, they hope through him to be success- 
ful. Their case may be good or bad ; but in India few 
native suitors look for mere justice in law-courts. 

Some years ago, in the north-eastern parts of Tinne- 
velly, about 2,000 persons placed themselves under 
Christian instruction. It excited great hopes at the 
time. Soon they nearly all relapsed. They had a dis- 
pute with the zemindar. Either it was adjusted to 
their satisfaction, or they despaired of effectual help 
from the Missionary, so they went back to heathenism. 

Hope of Employment. — This has already been noticed. 
Sometimes it is not looked for directly from the Mis- 
sionary. Persons above the lower orders seek to obtain 
through his interest some Government appointment. 
The Eev. C. D. DuPort, says :— 

" The Secretary himself can recall during the present year 



MOTIVES OF INQUIRERS. 



265 



four distinct instances of interviews sought from him, and 
inquiries urged upon him, relative to the solemn truths of the 
Gospel, by natives of a refined and educated character, in 
which the readily discovered motive of the inquirers was to 
obtain through him some introduction or recommendation 
to certain individuals of influence with whom he was known 
to be personally acquainted."* 

Expectation of Support. — Some years ago, especially 
in the Bengal Presidency and in the district of Tanjore, 
this operated to a considerable extent. Although such 
a hope can now with reason be cherished only by a few 
aged poor, the idea is still prevalent to some degree 
among the heathen. 

Family Quarrels. — The relations of a youth who had 
received an English education wanted him to marry 
contrary to his wishes. He attempted to get out of it 
by going to a Missionary at the head of an institution, 
professing his desire to become a Christian. So with 
others. 

Desire to Cavil. — There are some who wish to ex- 
amine into Christianity in order to find out arguments 
which may be used in opposition. 

Curiosity. — To some extent, the Hindus resemble the 
Athenians in their love of hearing anything new. 
Christianity is the professed religion of the rulers of 
the country, and some wish to know a little about its 
nature. The feeling in general, however, is not strong. 

Temporal Calamities. — A man's son gets sick; offer- 
ings are presented to idols, or demons, and vows made 
for his recovery ; but the child dies. In some cases 
the father thinks his gods powerless and resolves to 
become a Christian. 

Influence of Relatives. — The fact that some influential 
relatives have become Christians is one of the most 
powerful motives with Hindus. The Missionary may 
work family relationship with much succe>s. 

* i% Report of Bombay Committee of the Society for the Propagation 
of the Gospel " for 1S63, p. 8. 

N 



266 



INQUIRERS. 



Mixed Motives. — A large number of inquirers, while 
mainly actuated by the hope of improving their tem- 
poral condition, have also some impression that Chris- 
tianity is more suited to the wants of men than 
heathenism. They see, to some extent, the folly of 
idolatry, and they feel the need of a Saviour. In many, 
however, the higher motives are very slight — amount- 
ing to little more than an idea that Christianity 
may be beneficial in another world as well as in the 
present. 

Sincere desire to hnoiv the Truth. — Though there are 
few who are thus animated, blessed be God there are 
some. They are a recompense to the Missionary for 
many a weary day of apparently fruitless toil. There 
are converts, who, so far from gaining in a worldly point 
of view, have had to " endure a great fight of afflictions," 
to surrender all for Christ. Still, this desire to become 
acquainted with the Gospel is in most very faint at first, 
and requires much fostering treatment. The Mis- 
sionary must be animated by the spirit of Him of whom 
it is said, " A bruised reed shall He not break, and the 
smoking flax shall He not quench." 

Treatment of Inquirers. — In few respects do young 
and old Missionaries differ more than in the feelings 
with which they listen to professed inquirers after the 
truth. The former, in general, regard them somewhat 
like the Philippian gaoler, supposing them to seek only 
the salvation of their souls. The latter, taught by bitter 
experience, almost instinctively say to themselves, 
" What temporal object have these men in view ?" The 
proportion of sincere inquirers varies much under dif- 
ferent circumstances. It is smallest, of course, when 
converts have much to lose and little to gain. § But, 
taking the whole of India, it may probably be safely 
said, that in at least nine cases out of ten some worldly 
object is the ruling motive. 

Some may be inclined to advise, " Have nothing to 
do with any except those who are actuated by some 



TREATMENT OF INQUIRERS. 



267 



concern, however slight, for their souls." To have fol- 
lowed this course w r ould have lost numbers who subse- 
quently became ornaments of the Native Church. 
Buyers says : — 

" It ought not, however, to be supposed that all who come 
at first from such worldly motives as inquirers are to be un- 
ceremoniously rejected ; the case is often very different. 
Some of the most decidedly pious and consistent converts 
have first come about the Missionaries in this way, and 
have found good to their souls. Some family affair, such as 
a lawsuit about property, &c, has sometimes been the means 
of setting a man free from the trammels of relations, and the 
fear of breaking caste : so that he has been at greater liberty 
to follow any convictions that he may have received ; and 
hence he is in a state of mind more favourable to his making 
a change, and is not, therefore, so fortified against what he 
hears. Some, whose first steps towards Christianity have 
been of this doubtful description, have even turned out good, 
faithful, and zealous preachers — the state of their minds on 
w T orldly subjects having been overruled for the good of their 
souls, by bringing them into contact with the Gospel." — 
Letters, p. 243. 

The Eev. J. T. Tucker, " a laborious and successful 
Missionary of thirty years' standing," mentions the fol- 
lowing as one of the causes, humanly speaking, of the 
success in Tinnevelly : — 

" The not hesitating to receive people who come to 
Christianity with mixed motives, is another cause of our suc- 
cess. This is a question concerning which the good Mr. 
Eagland differed from many of his brethren, but it is a 
question that the Missionary ought thoroughly to sift and 
act upon according to his conscience. My own opinion and 
practice now is, that we are not justified in refusing to 
impart the Gospel to any soul who is willing to learn, 
whatever be his motives. If they are worldly, it is well to 
know them, that the Missionary may know how to instruct 
his disciple to seek first the kingdom of God and His 
righteousness. In my own experience, I have met with two 
distinct classes of persons who offer to place themselves 

N 2 



268 



INQUIRERS. 



under instruction. (1.) A class of people who have fre- 
quently heard the Gospel preached, and inclined to join it, 
and moved at last to do so by some worldly trial coming 
upon them. Such I would always receive. (2.) Another 
class, who, when they get into a lawsuit, think, by becoming 
Christians, to frighten their enemies, and make them com- 
promise. Such individuals I always keep at a distance, but 
do my best to teach them the truth/' — C. iLT. Becord, July, 
1862. 

Still, there are dangers. Buyers adds to his remarks 
already quoted : — 

" This state of things, however, has, I fear, introduced not 
a few into the Christian body whose faith has not been 
sincere ; and perhaps, in some instances, has miugled a little 
of worldly leaven with the motives of individuals, whose real 
faith, as evinced by their conduct, it would be impossible 
without a violation of charity to deny." 

The young Missionary should study the excellent 
Papers on Inquirers read at the Punjab Conference, 
with the discussion that followed. Cases varv so much, 
each requiring different treatment, that space will not 
permit the necessary remarks. 

When the motives are manifestly worldly, the course 
followed by our Lord, noticed by Mr. Tucker, should be 
pursued. (John vi. 26, 27.) The professed inquirers 
should be pressed to ponder the question, " What is a 
man profited," &c. The .Rev. E. Clark says : — 

" Even when a man bears deceit and selfish motives on his 
very countenance, let us seek to bring God's word home to 
his heart, with the burning words of love and anxiety for 
him. Let love, the secret of all Missionary and ministerial 
success, be imprinted on the Missionary's face ; and the more 
so the more the apparent inquirer may seem to need it. 
However depraved or worldly, let him be attracted and 
instructed. . . . "Whoever he may be, or whatever may be his 
motives, the Missionary's one object is to bring his soul in 
contact with the word of God and the power of unseen 
things. Let him tell him of righteousness, temperance, and 
judgment to come ; of the uncertainty of life ; of the death 



TEMPORAL SUPPORT. • 269 

in sin and life to righteousness ; and especially of Him who 
came on earth to give repentance and forgiveness of sins, 
through faith in His death and passion."* 

Experience, however, would seem to show, that where 
the great motive is the hope of direct temporal gain, 
good is done only in very rare instances. Bhenius says 
of beggars, who were instructed weekly when they re- 
ceived an allowance of rice, " They seem to rejoice only 
in the food which perisheth."t The Missionary may 
probably spend his time more profitably on others. 

When temporal benefits are hoped for only indirectly, 
as protection, &c, the prospects of doing good are far 
greater. Unless the people aim at something posi- 
tively wrong, where desire for a Catechist, even from 
very mixed motives, is expressed, the compiler w T ould say 
to the young Missionary, send one, hut he sure of your 
man, A Catechist with little prudence or strength of 
Christian character would perhaps do mischief; while, 
on the contrary, a wise, tried agent would not mix 
himself improperly with temporal matters, and, through 
God's blessing, gradually lead the people to a better 
state of mind. 

The instruction of sincere inquirers will form one of 
the most delightful parts of the Missionary's labours. 

Temporal Support. — The question whether any sup- 
port should be given to inquirers was considered at the 
Punjab Conference. With regard to one class there 
seemed no difference of opinion. The Eev. J. S. Wood- 
side said in his Paper : — - 

" I would here earnestly protest against furnishing tem- 
poral aid to a class of men who run about the country, from 
Mission station to Mission station in the garb of inquirers, 
or even baptized Christians. These are mere vagabonds, 
utterly unworthy of help, or any countenance whatever. The 
funds of the Church should not he wasted upon such worth- 
less characters. In devising any general system of aid, great 

* ''Punjab Conference Report," p. 205. 
f " Memoirs," p. 422. 



270 



INQUIRERS. 



care should be taken in making a selection of beneficiaries. 
So far as my experience goes, the really deserving are 
unwilling to ask for help ; whereas the worthless and 
unprincipled are never satisfied. Vagrancy is the great blot 
upon the indigenous Christianity of India ; and no friend of 
Christ, be he a Missionary or any other class, should en- 
courage a practice so utterly destructive of all self-respect in 
the individual, and so disgraceful to the cause he represents." 

It is the pecuniary aid given to such men which has 
led to persons being baptized two or three times, Mr. 
Woodside states that, "Vagrancy is the great blot 
upon the indigenous Christianity of India." This was 
based upon North Indian experience. There are 
isolated cases everywhere, especially in towns ; but 
" vagrancy " is by no means common among the bulk 
of Native Christians. 

When the Missionary meets with a " vagrant" in- 
quirer it is wise to ascertain the place to which he 
belongs. If there is a Mission in the neighbourhood, 
he should, as a general rule, be sent there for instruc- 
tion. At all events, reference should be made to the 
Missionary in charge. 

Brown quotes the following with regard to the sup- 
port of inquirers : — 

rt The practice of supporting the Catechumens during the 
period of their preparation is now given up, as it was found 
that many, particularly in seasons of scarcity, desired 
instruction, not for the sake of learning the things which 
belonged to their everlasting peace, but merely to obtain a 
supply for their temporal necessities ; and, on obtaining this, 
they went away and were never heard of. The Missionaries, 
therefore, made a new regulation, by which they agreed to 
give no assistance to such as lived in the town, except in very 
urgent cases. Those from distant places they instruct in 
the forenoon, order them to work in the afternoon, and then 
give them the usual portion."* 

At the Punjab Conference, several, deeming it im- 

* " Propagation of Christianity," Vol. II., p. 180. 



DISCOURAGEMENT TO BE GUARDED AGAINST. 271 



portant to teach from the outset that " if any would 
not work neither should he eat," recommended that 
inquirers should be made to work at suitable employ- 
ment some part of the day. Others thought that 
hospitality should be shown for a time to apparently 
sincere inquirers. 

The Eev. E. Clark observed : — 

a I am not anxious for work to be always had at once for 
every inquirer. If it is worth his having, he may be an 
inquirer merely to get it ; if it is not worth his taking, it may 
give him an idea that we seek to get work from him at a less 
expense than we could otherwise obtain it. In any case, 
when work is connected with his teacher, it seems to chaw 
away his thoughts from the one great object on which we 
desire to fix them.""* 

The Xative Christians will, in most cases, be better 
judges than the Missionary of the motives of inquirers. 
Where they are at all numerous, any support to in- 
quirers may, with advantage, be made to devolve prin- 
cipally upon them. 

However, in many parts of the Mission field, diffi- 
culties of this nature will not be much felt. 

Discouragement to be guarded against. — Hough 
has the following remarks : — 

"Many an inquirer will come day after day, listen at- 
tentively to what he hears, avow himself convinced of its 
truth, and seem to promise well ; when, just as their teacher 
is beginning to rejoice over them as ' brands plucked from the 
burning,' he will be disappointed, perhaps grieved at heart, 
by the detection of their real motives. He cannot but feel it 
very hard to preserve a true Missionary spirit under the 
repetition of such disappointments. But let him not be dis- 
couraged. He should be particularly on his guard against 
the feeling of distrust towards all future inquirers. Such a 
feeling may naturally be expected to arise in his mind, under 
circumstances so painful ; but he should instantly repress it. 
For, although hitherto all may have been hypocrites, yet the 

* Punjab Conference Report/' p. 209. 



272 



INQUIRERS. 



next may prove a sincere disciple, who would be disheartened 
by an apparent suspicion in his teacher, and retarded in his 
progress. Caution ought never to be confounded with sus- 
picion. To be cautious in the admission of candidates for 
baptism will always be the Missionary's duty. But to 
suspect them without cause would tend to hurt his own spirit, 
and to chill his love for them and others ; while to manifest- 
that suspicion by a repulsive manner would generally shut 
the mouth of an humble inquirer and make his spirit sad. 
However difficult the task may be, yet the Missionary should 
endeavour to keep his mind free from distrust, and his heart 
warm with affection, that he may be ready to receive every 
one in future with the same kindness and attention which he 
would have shown if he had never been deceived."* 

Mission Agents and private Christians should be 
encouraged to bring inquirers to the Missionary. 
Sattianadan, one of the most laborious and useful 
Native Ministers in South India, was thus brought, 
when a heathen, to Swartz. If the Missionary's ser- 
vants are heathen, he must especially guard against 
their repelling inquirers. In general, domestics will do 
what they can to gain " Master's favour." When they 
understand that the Missionary is pleased with those 
who bring inquirers, they will generally act accord- 
ingly. 

Baptism. — This is very different from receiving per- 
sons under instruction. Dr. Caldwell remarks : — 

" It is desirable to mention here, that what I have said 
respecting the influence of secular motives refers exclusively 
to the reception of persons, in the first instance, under 
Christian instruction as catechumens, not to their subsequent 
reception by baptism into the Christian Church. If a person 
wished to receive baptism, and it were certainly known that 
he was influenced by secular motives, I would never consent 
to desecrate the sign and seal of regeneration, by adminis- 
tering it to a person who was so obviously unfit to receive 
the spiritual blessing. In such cases our rule should be that 



* "Missionary Yade Mecuni/' p. 115. 



CERTIFICATES OF BAPTISM. 



which was expressed by Philip to the Ethiopian eunuch, ; If 
thou believest with all thine heart, thou raayest/ "* 

The standard for baptism varies in different Missions. 
Mr. Woodside says: — 

;i Some, in imitation of what they suppose to be Apostolic 
example, administer baptism to any who are willing to 
receive it, without any preliminary training whatever. I 
know a Missionary who baptized a number — I think eight 
persons — at his first interview with them. He afterwards 
thought he had been too hasty. Another distinguished Mis- 
sionary writes, — ' I know people that catch a wild ec 
make him do housework for three weeks, — and then the man 
is a Christian. 5 On the other hand, I have known candidates 
for baptism to be held back from the ordinance, month after 
month, and year after year, waiting for evidences of more 
complete preparation. The truth seems to be that errors 
may be committed on both sides : — on the one hand, by too 
great haste ; and on the other, by too much delay. It is 
evident, from the last great command of the Saviour himself, 
that teaching was intended to precede baptism. It is also 
evident from Apostolic example, that an intelligent assent to 
the doctrine of faith in Christ, and a manifestation of a 
personal interest in Him. were considered necessary. "t 

Some Missionaries have two standards — a lower for 
baptism, a higher for the Lord's Supper. A certain 
amount of Christian knowledge and a corresponding 
outward walk are sought for the former ; true conver- 
sion, as far as it can be ascertained, for the latter. 
Other Missionaries hold that the Word of God does not 
recognise two standards, and require the higher test for 
baptism, which carries with it admission to the com- 
munion. 

Certificates of Baptism. — These should be given 
with care. Not long ago, a great scoundrel deceived 
a young Missionary and obtained a certificate of bap- 
tism, recommending him as now a brother beloved. 

* "Lectures on the Tinnevelly Missions." p. 116. 
f - Punjab Conference Report"." p. 198. 

N 3 



274 NATIVE CHRISTIANS. — GENERAL VIEW. 

The use he made of it was to go begging among 
Europeans showing the certificate, and thus obtaining 
money to spend in debauchery. 



XIV. — NATIVE CHRISTIANS.— GENERAL 
VIEW. 

Roman Catholics. — The following table will show 
the number and distribution of the adherents of the 
Church of Rome : — 





Priests. 


Roman Catholic 
Population. 


Schools, 
1862. 


Schismatics, 
1862. 


















i 


o 






1852 


1862 


1852* 


1862 


No. 


Pupils. 


rtl 


Pi 
















£ 


1 




1 

Eastern Bengal . 




8 


13,000 


6,476 


7 


235 


4 


2,173 




j Western Bengal . 


it 


28 


15,000 


17,000 


8 


850 


4 


300 




! Patna .... 


12 


18 


3,200 


8,383 


8 


192 


1 






1 Agra .... 


21 


25 


20,000 


20,313 


14 


1,025 


1 






Bombay . . . 


31 


45 


18,000 


17,500 


19 


1,000 


33 


30 j 000 




Mangalore . . 


22 


35 


16,456 


44,000 


10 


635 


12 


9,000 




A r izagapatam 


12 


17 


6,250 


8,558 


19 


656 


1 


1 




Hyderabad . 


6 


9 


4,000 


4,680 


8 


350 


2 


1,000 




Mysore . . . 


12 


18 


19,000 


17,100 


18 


680 








Madras . . 


17 


15 


41,400 


36,426 


45 


2,300 


13 


5,' 570 




Coimbatore . . 


10 


19 


20,000 


17,000 


4 


256 


1 


1,200 




Pondicherry . 


41 


58 


96,550 


107,136 


64 


900 


4 


3,329 




Madura . . 


38 


46 


150,000 


141,174 


16 


1,400 


15 


25,000 




Quilon . . . 


18 


24 


! 44,000 


50,000 


17 


1,130 


7 


7,000 




Verapoly . 


441 


363 


228,000 


230,000 


300 


6,840 


20 


5,000 




Jaffna .... 


15 


24 


! 50,500 


55,237 


48 


1,538 


1 


700 




Colombo . . . 


19 


22 


|100,000 


97,708 


48 


2,620 


1 


48 






729 


779 


846,156 

! 


878,691 


653 


22,657 


118 


90,321 





The Madras Catholic Directory, on which the above 
Table is based, gives the fullest summary the compiler 
has met with respecting Roman Catholic Missions in 
India. It may be obtained annually by remitting 
one rupee two annas to the Catholic Book Depository, 
No. 2, Armenian Street, Madras. 

Protestant Native Christians. — Zeigenbalg and 

* Estimated numbers. 



ORIGINAL CASTES. 



275 



Plutscho, the first Protestant Missionaries to India, 
landed at Tranquebar in 1706. Kiernander, the first 
Protestant Missionary to Bengal, proceeded from South 
India to Calcutta in 1758. In the Bombay Presidency, 
Protestant Missions seem to elate only from 1813. 
Converts are by no means equally distributed. Out of 
138,543 in India in 1862, about two-thirds were to be 
found within a radius of a hundred and fifty miles from 
Cape Comorin ; 94,540 were Tamils ; next to them were 
Bengalis, 16,277 in number. The following Tables, 
based on returns obtained by Dr. Mullens, give the 
statistics of Protestant Missions in 1852 and 1862, with 
the Societies. 

Original Castes. — It has already been stated how 
much each caste is isolated, any movement being 
confined to its own limits. People in England do not 
discriminate — to them all Hindus are much alike. 
Indeed, Missionaries have been charged with being as 
proud of their high-caste converts, as before the mutiny 
European officers were proud of their high-caste 
Sepoys. This assertion is made in sheer ignorance. 
There may be a vast difference between the baptism of 
a Kulin Brahmin and that of a Hindu scavenger. Both 
may le equally sincere ; but any man of experience will 
remember that the former has everything to lose, while 
the latter is placed in a higher position in the social 
scale. The former may become a professor in a college 
and write a book like " Dialogues on the Hindu 
Philosophy ;" the latter may never learn even to read. 
The question has also another aspect of great im- 
portance. The conversion of a Brahmin tells upon all 
Hindus ; the baptism of a scavenger, so far from being 
an argument with the masses in favour of Christianity, 
has a contrary effect. The compiler utterly repudiates 
any caste-feeling — the whole system he detests in- 
tensely. Still, it cannot be ignored. As one of the 
greatest obstacles to the progress of the Gospel in India, 
it deserves the most careful investigation. It is very 



276 NATIVE CHRISTIANS. — GENERAL VIEW. 



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STATISTICS OF MISSIONS. 



277 



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278 NATIVE CHRISTIANS. — GENERAL VIEW. 



desirable to have, in addition to the numbers, a list of 
the castes from which native Christians in India were 
originally drawn. Of course, it is impossible to tell 
in some cases, as with regard to orphan children in 
North India. Generally, however, it may readily be 
ascertained. 

Several of the few converts from the high castes are 
the result of education. In 1852 an interesting list was 
published of 107 converts from schools in Calcutta. Of 
these 31 were Brahmins, including 11 Kulins, the 
highest class ; 36 belonged to the writer caste ; two 
were Eajpoots; five were sons of zemindars or land- 
holders ; five were weavers ; of goldsmiths, braziers, 
blacksmiths, and carpenters, there were one each ; the 
castes of the remainder are not given. In 1862, there 
were 44,361 Native Christians in Tinnevelly; but up 
till that time there was only one Brahmin convert. No 
statement seems yet to have been published with regard 
to the original castes of the Tinnevelly Christians. The 
Eev. W. T. Satthianadan, Native Missionary, roughly 
estimates the Shanars, or Palmyra climbers, at nine- 
tenths of the whole. The Bevs. J. Duthie, J. J. Dennis, 
F. Wilkinson, and F. Baylis, in charge of the London 
Mission Stations of James' Town, Nagercoil, Santha- 
puram, and Neyoor, in South Travancore, which adjoins 
Tinnevelly, have kindly furnished the following sta- 
tistics : — 



Original Castes. 


James' 
Town. 


Nager- 
coil. 


Santha- 
puram. 


Neyoor. 


Total. 







5 





1 




6 


High Caste Sudras . 


5 


6 





4 




15 




2,500 


1,805 


2,900 


6,000 


13 


205 




142 


1,099 


157 


150 


1 


548 




11 


80 


16 






106 


Barbers, Washermen, &c. 


144 


314 


80 


345 




883 




2,782 


3,209 


3,153 


6,500 


15 


763 



ORIGINAL CASTES. 



279 



"The Church Missionary Intelligencer" states of the 
Malayalam Christians, 7,919 in number, connected 
with the society in North Travancore, " The majority of 
our converts have come from the 6 Low Castes. 5 "* 

The American Madura Mission Reports furnish ad- 
mirable statistics. The report for 1863 gives in detail 
the castes from which the converts at each station 
were drawn. The more important may be mentioned : 
Pariahs, 2,830 ; Shanars, 786 ; Pullars, 759 ; Vanney- 
ars, 368 ; High-Caste Sudras, 243 ; Telugu Settlers, 
177 ; Barbers, 108 ; Shoemakers, 54 ; Kullars (Thief 
Caste), 53 ; other castes, or castes unknown, 378. 
Total, 5,756.1 

The Eev. C. S. Eolhoff says, that of 4,463 baptized 
Christians in the Tanjore, Trichinopoly, and Cuddalore 
Missions of the S. P. G-., 2,407 are Pariahs and Pullars ; 
of the remaining 2,056 about one-fourth are Vellalars 
(the higher class of Sudras), and three-fourths Ambal- 
caram, &c. (the lower classes of Sudras). There are no 
Brahmins. 

The Bev. J. Clay states, that of 2,096 persons under 
Christian instruction connected with the S. P. G. Mis- 
sion in the Cuddapah district, 5 are Sudras and 2,091 
Malas, or Pariahs. 

In the Ahmednuggur district there are 592 baptized 
adults connected with the American Mission. At 
Ahmednuggur there are a few high-caste converts ; but 
the compiler cannot give details. At three rural stations, 
out of 213 members, 209 were Mahars and 4 Mangs. 

The compiler is unable to give any information about 
the castes of converts in other parts of India. 

It will be seen that the Shanar caste, though com- 
paratively very small, has furnished a large proportion 
of the converts. The Shanars rank anions the highest 
of the low castes. They are, in general, a hard-working, 
temperate people. 

* Vol. XIII., p. 215. 

t The return seems incomplete, as the total should be 6.391. 



280 NATIVE CHRISTIANS. — GENERAL VIEW. 



Converts from the caste known as Pariahs, Malas, and 
Mahars, are next in number. Europeans often consider 
the Pariahs as outcasts ; but this is not correct, — 
they are only very low in the scale. They derive their 
name from Parrai, a drum. Their special office is to 
beat the drum on festival occasions. As already men- 
tioned, some of them are great sticklers for caste. In 
the Madura district there are said to be 28 divisions 
of Pariahs. Dr. Wilson, of Bombay, thus describes the 
duties of the Mahars : — 

" They form the attendants of the village headman and 
the clerk ; and it devolves upon them to convey all messages 
and give all notices connected with the public business of 
each township. They keep themselves acquainted with the 
boundary lines of each village, and are the oracles in all dis- 
putes connected with landed property. They wait upon 
strangers, assist in supplying their wants, and conduct them 
to the neighbouring settlements, when they set out upon 
their journey. They clean the places of public meeting, and 
perform a great many other menial offices. 

" In acknowledgment of their services, certain fields are 
allotted to them for their own culture, and certain allowances, 
generally inadequate as a reimbursement, are made to them 
from the village funds. They claim all dead cattle as their 
property ; and they eat their carcases, even those of the cow 
and buffalo, when they have not been much injured by 
disease."* 

The Pallars derive their name from Pal, hollow ; be- 
cause their occupation is digging. They were origi- 
nally agricultural slaves, though many of them now are 
weavers. Great enmity exists between the Pariahs and 
Pallars, each claiming superior rank. The Pallars con- 
sider themselves above the Pariahs, because they do 
not eat the flesh of the cow or ox ; while the latter 
despise the former as belonging to the left-hand castes. 
Both are noted for drunkenness. Shoemakers, barbers, 
and washermen are nearly at the bottom of the caste 
scale. 

* "Evangelization of India," p. 315. 



MOTIVES FOE EMBRACING CHRISTIANITY. 281 

Motives for Embracing Christianity. — These have 
varied with the previous enlightenment and Christian 
knowledge possessed. As a rule, with some striking 
exceptions, converts from English Institutions, from 
their previous standing in society and long instruction, 
have come over from far purer motives than others. 
Among the exceptions may be mentioned Pundit Nehe- 
iniah, who never seems to have attended a Mission 
School, as well as some very interesting cases in rural 
districts. For the most part, the original motives have 
been very mixed. This is invariably the case when 
bodies came over. The preceding chapter on Inquirers 
will give a general idea of the state of things. A few 
additional remarks may, however, be made. 

Dr. Caldwell gives the following general view : — ■ 
" Wherever we have gone, we have preached to the people 
the Gospel of Christ, in accordance with Christ's own com- 
mand ; we have known nothing amongst them save Christ 
and Him crucified, and it is unquestionable that the Gospel, 
without the help of any extraneous influences, has again and 
again proved itself 6 mighty through God to the pulling down 
of strongholds. 5 Still it is equally true, that in the greater 
number of instances the conversions that have taken place 
have been the result, not of spiritual motives alone, but of a 
combination of motives, partly spiritual and partly secular, 
the spiritual motives predominating in some instances over 
the secular, in others the secular predominating over the 
spiritual: and this holds true, not only with respect to 
Tinnevelly and the Missions of the Church of England, but 
with respect to every rural Mission in India, with whatever 
society it may be connected, and whatever may be the idea of 
its condition which is commonly entertained. May I not 
add that this has held good of every conversion of tribes 
and nations, as distinguished from the conversion of isolated 
individuals which the history of the Church has recorded ?"* 

The hope of direct temporal aid has not been the 
motive in Tinnevelly. Dr. Caldwell says : — 

" It is an evil much complained of in Missions established 
* "Lectures on the Tinnevelly Missions/' pp. 1G6, 167. 



282 NATIVE CHRISTIANS. — GENERAL VIEW. 

in great towns in India, that persons who wish to live in 
idleness profess to become Christians, and expect to be sup- 
ported by the Mission ; but this evil is almost unknown in 
these rural districts, where every man is accustomed from his 
earliest years to work for his own subsistence, and where, 
on his becoming a Christian, he is expected to give, not to 
receive."*, 

The prevailing influences are thus described : — 

u Their motives, generally speaking, resemble those by 
which multitudes in Christian countries^ are retained in the 
profession of Christianity. 

c< Conviction of the Divine authority of the Christian 
religion, and of the necessity of being cleansed from sin by a 
Divine Saviour, is but seldom apparent. 

" The advantage of having comfort in adversity, help in 
sickness, and advice in difficulties ; the feeling of being com- 
paratively secure from the oppressions of the wealthy ; the 
fact that native Christians appear, after a few years, to 
acquire a more elevated character, and to enjoy more peace 
and prosperity in the world than their heathen neighbours ; 
the desire of advancement on the part of the lower castes, 
who find that they are considered by the Missionaries as 
capable of advancement, and taught to feel that they are 
men ; the family-feeling and the caste-feeling, which begin 
to operate in alliance with Christianity, when families and 
castes have become to some extent leavened with the Gospel ; 
the social advantages of congregations ; the corporate union 
of the Christian community ; dissatisfaction with the ignor- 
ance and sottishness of heathenism; the disreputable 
character of their own deities and devils ; and an undefined 
conviction that the Christian religion must be superior to all 
others ; — these are the facts and impressions by one or other 
of which (not, of course, in any case by all at once) the 
greater proportion of the converts appear to be influenced, 
and which though not of a sordid character, are obviously 
secular in their origin and end."f 

* " Missions to the Heathen," No. XIX., p. 10. 
t " Missions to the Heathen," No. XIX., p. 12. See also " Lectures 
on the Tinnevelly Missions," pp. 75-80. 



MOTIVES FOE EMBRACING CHRISTIANITY. 283 



Even where the majority are moved by worldly con- 
siderations, there are often a few of a different spirit : — 

" Of the persons who have embraced Christianity from 
mixed motives, partly religious, partly secular, such as those 
I have described, the majority are found to adhere to it after 
all excitement from without has passed away, and learn to 
value Christianity for higher reasons. From time to time 
also, we discover among them a few pure-minded, truth- 
loving persons, whom Providence had been preparing even 
in heathenism for the reception of the truth, and for bringing 
forth the fruits of righteousness. The congregation, con- 
sisting perhaps of the inhabitants of an entire village, was 
brought in, as it were, by the tide ; and yet, after a time, we 
discover among the sand and sea-weed not a few pearls of 
great price, fitted to shine hereafter in a kingly crown." * 

Rhenius employed a Native Lawyer to plead the 
cause of oppressed converts. This, with the favour for 
a time of one or two of the principal European Officers 
of Tinnevelly, had a powerful influence in inducing 
people to place themselves under Christian instruction. 

In the early stages of the Travancore Mission, the 
secular element was largely present. One of the Mis- 
sionaries, till it was disallowed by the Home Society, 
acted as a judge ; slaves who became Christians were 
not compelled to work on Sundays. The Syrian 
Christians in Travancore have high social privileges. 
By one or two Missionaries, at least, the same standing 
has been claimed for converts, who, as heathens, occupied 
very degraded positions. What was styled a " Glorious 
Awakening," a " Pentecostal Eevival " at Kishnaghur, 
in Bengal, was mainly due to worldly motives. The 
Missionary was deceived by unprincipled Xative Agents. 
The people had suffered severel} 7 from an inundation. 
A considerable sum of money was collected. The Cate- 
chists told the people that if they became Christians 
they would obtain bullocks, seed, and many other ad- 
vantages. Three or four thousand came over. If their 

* "Lectures on the Tinneyelly Missions,''' p. SO. 



284 NATIVE CHRISTIANS. — GENERAL VIEW. 



children attended school they were fed and clothed in 
a great measure at the expense of the Society ; they 
were provided with medicine in sickness, and, as far as 
possible, the Missionaries sought to obtain employment 
for them. As might have been anticipated, the con- 
stant cry was, " give, give," and they never had enough. 
Even although their children were thus instructed and 
the Gospel was preached to them Sabbath after Sab- 
bath, little good appeared to be done. After twenty 
years had passed away, a Missionary who had resided 
about thirteen years in the district, and had charge of 
three stations, wrote : — 

c< The large majority of our Christians entertain the notion 
that the Missionaries were very poor at home, and came out 
to make nominal Christians, and receive an allowance for 
each man, woman, and child ; and that we receive large sums 
of money from the Company to supply all their wants ; and 
that we and the Catechists and others divide it among our- 
selves, and prosper on their poverty. It stands to reason 
that the Word of God cannot find an entrance into hearts 
filled with such monstrous prejudices. 5 '* 

A Eomish priest came to the district, and held out 
high prospects to those who joined him. Another Mis- 
sionary wrote of the Native Christians :— 

"It is no question of their going over to Popery — they 
would join any man, be he Baptist, Independent, or Papist, 
if he came and really paid down enough to render it worth 
their while to leave us. 55 — Page 32. 

A third Missionary admitted : — 

" Some also, especially widows, say, ' If we can get the 
same assistance from you as we get from the priest, we will 
gladly remain where we are,' so it happens with many, that 
two or four annas more or less a month, determines them 
which side to take." — Page 38. 

The " Rice Christians " of South India are an illus- 

* "Report of the Calcutta Committee of the Church Missionary 
Society " for 1859, p. 36. 



CHARACTER OF CONVERTS. 



285 



tration of the same kind. The melancholy history of 
such Missions is full of instruction. Some may suppose 
that gratitude will be awakened by temporal aid ; that 
Christian teaching will gradually counteract selfish 
motives. But it is much the same with adults as with 
spoiled children. Abbott remarks : — 

" Never attempt to acquire an ascendency over children by 
improper indulgence. It is one of the mysteries of human 
nature that indulgence never awakens gratitude or love in 
the heart of a child. A boy or girl who is most yielded to, 
most indulged, is always the most ungrateful, the most 
selfish, and the most utterly unconcerned about the happiness 
of father and mother. Pursue, then, a straightforward, firm, 
and decided course, calm yet, determined, kind, yet adhering 
to what is right."* 

It should be mentioned that things are now on a 
healthier footing in Kishnaghur. 

Character of Converts. — The erroneous ideas pre- 
valent at home have already been noticed. Dr. Cald- 
well says : — 

" A Missionary station is not depicted in colours taken 
from daily life, but is fancied to be a sort of garden of Eden 
— a chosen spot of consecrated ground in which there is no 
ignorance, no superstition, no strife, no immorality — I had 
almost said, no human nature. "f 

Dr. Mullens thus contrasts Christians at home, the 
primitive Church, and converts in India, showing what 
may be reasonably anticipated :— 

" Jn our Oriental church-life we see reproduced many of 
the characteristics of the New Testament churches. They 
exhibit most strangely that peculiar phase of religious society, 
in which excellences of a high order are found side by side 
with gross vices and astounding sins : in which men of de- 
voted piety are found associated with brethren of most defi- 
cient morals. This mixture is very different from that level 
plateau of general excellence prevailing in thousands of 

* " Way to do Good." The book will yield some valuable hints, 
f " Tixmevelly Missions," p. 112. 



2S6 



NATIVE CHRISTIANS. — GENERAL VIEW. 



Churches in England, where, though all grades of religions 
life and spirituality exist together, great offences against 
morality are rare. An Englishman, especially a Noncon- 
formist, influenced by the teaching, the example, the lofty 
principles, the severe sufferings of his Puritan fathers, should 
not readily forget that the piety of our country in the pre- 
sent day, with its growing morality, its general sobriety, its 
high philanthropic activity, its firm attachment to pure doc- 
trine, its settled principle, its large views and sound sense, is 
the result of the transmitted excellences of eight generations, 
grafted upon a national character originally generous and 
noble, and trained by centimes of struggle to the full 
exercise of the rights of freemen. He should remember too 
that the highest developments of that character have been 
reached in our own day, and that the fragrance of a 
thoroughly biblical piety has filled the air that we have 
breathed from childhood.* 

" The churches of the New Testament occupied a very 
different position. Most of them sprang from heathen society, 
and were established in heathen cities and villages, in an age 
when the morals of the world at large had sunk to almost 
the lowest point. They breathed the pestilential atmosphere 
of heathen vices ; the jungle fever of heathen practice was 
still in their blood; and the large-hearted public spirit, and 
the high public principle in which English Christians are 
trained, did not exist till Christianity produced them. Who 
can wonder then at the existence of vice among the Christian 
professors of Corinth ; at their selfish disregard of order and 
propriety in the celebration of the Lord's Feast ; at their 
miserable quarrels ; at their ignorant readiness to listen to 
pretentious teachers, and to reject the authority of the man 
who amid suffering had first brought them to the Saviour ? 
Who can think it strange that, in Ephesus, there were 
Christians who had not yet forgotten to lie one to another ; to 
seek exhilaration from wine ; to indulge in thievish habits ; 
who thoroughly enjoyed a racy talk plentifully garnished with 
winking of the eyes, speaking with the feet and hinting with 

* For further remarks on the state of the Primitive Christians, 
see Conybeare and Howson's " St. Paul ;" the Memorial Volume of 
the American Board, pp. 247-250 ; and the " Memoirs of Ehenius." 
pp. 286-293. 



CHAEACTER OF CONVERTS. 



287 



the fingers ; or who grieved the Spirit of God by their clamorous 
malice, their angry implacability, and their impure deeds ? 
Was it strange that with the old doctrines which they had 
once followed still floating around them, there should be 
spots in their love-feasts, that many wished to separate faith 
from works, and that £ the doctrine of Balaam/ invested with 
plausible Christian sanctions, should be popular ? 

" These things cause no astonishment to Missionaries in 
India. They can realise vividly these striking anomalies of 
the apostolic age, and can account for them ; for they see the 
same things daily with their own eyes ; springing, evidently, 
from the same causes. In the first generation of Christian 
converts the struggle between the old Adam and the new 
man was specially severe ; they fought upon the very border- 
land of heathenism. They who were truly spiritual, who 
were enlightened and wrought upon by the Spirit of God, 
were able through the victory of faith to overcome. The 
nominal Christians, weak, fickle, and worldly, hankered 
after forbidden enjoyments, and gave the Apostles endless 
trouble."* 

In " The Calcutta Christian Observer " for October, 
1858, there is an interesting article, containing an 
account of a discussion by the Calcutta Missionary 
Conference of the following question : — 

"What change are we authorized, by Scripture, reason, 
and experience, to expect will be produced — in the first 
instance, at all events — on the moral character and condition 
of one who has been trained from his earliest years in a 
system like Hinduism, and who, in mature age, renounces 
that system and embraces Christianity ?" 

In Hinduism there is little or no connection between 
religion and morality. A debauchee or a swindler may 
be most devout after his fashion ; the Thug was a 
zealous worshipper of the goddess Kali. It is not 
surprising, therefore, that in not a few cases, converts 
show religiousness with low ideas of morality. In 
phrenological language, veneration is well-developed, 
while conscientiousness is deficient. 

* " Memoirs of Lacroix," pp. 258-260. 



288 



NATIVE CHRISTIANS. — GENERAL VIEW. 



Each class of converts has its excellences and defects. 
To form a true estimate, the members of each must be 
compared with their original condition as heathen. It 
would be very unfair to expect converted scavengers to 
exhibit the same attention to the outward decencies of 
life as respectable high-caste heathen. 

With the single exception of drunkenness in a few 
cases, it may be said that converts exhibit a very 
marked improvement in every respect ; and each suc- 
ceeding generation rises higher and higher in the scale. 

Dr. Caldwell says of Tinnevelly : — 

" In passing from village to village, you can tell, without 
asking a question, which village is Christian, and which is 
heathen." ..." Increased attention to cleanliness has in- 
variably accompanied the reception of the Gospel in Tin- 
nevelly. The higher classes of the Hindus have always 
been very cleanly, for daily ablutions are a part of their 
religion ; but the lower classes are very filthy in their 
habits. . . . Though there may be room for improvement 
still, the external appearance of our people, especially when 
assembled in Church, is so much more respectable than that 
of their heathen neighbours, they are so much cleaner and 
brighter-looking, that they would inevitably be supposed by 
a stranger to be of higher caste than they are." 

It is remarked of Christian women, that when a 
European stranger visits their village, instead of hiding 
themselves like their heathen sisters, " they come out 
and give him, as he passes, the Christian salutation." 

Education, on the whole, has made very marked pro- 
gress among the converts, most of whom, as heathen, 
would not have sent their children to school. This 
will be evident from the following statistics (p. 289). 

The average in the above Missions is as high as in 
Prussia, where the proportion is 1 in 6*27. In England 
it is 1 in 7-7 ; in Holland 1 in 8*1 ; in France 1 in 9 * 

Out of 138,543 persons under Christian instruction 
in India, 93,072 are accounted for as above. With re- 

* " Eeport of the Educational Commissioners," p. 293. 



CHARACTER Or CONVERTS. 



289 





Total 
numbers 

under 
Christian 
instruction. 


Christian 
children 
attending 
school. 


Proportion 

under 
instruction. 


London Mission. Travancore . 
Church Mission. Tinnevelly 
S. P. G. do. do. . . 

Do. do. Tanj ore circle. 
American Madura Mission . 
Church Mission, North India . 

Total . . 


24,142 
34,415 
16,853 
4,624 
6,391 
6,642 


3,528 
5.103 
2,727 
690 
585 
1,432 


1 in 7 
1 in 6-7 
1 in 6-2 
1 in 6-7 
1 in 10-9 
1 in 4*6 


93,072 


15,065 


1 in 6-2 



regard, however, to the Missions of other Societies, no 
definite information can be given. Some slovenly 
reports do not mention whether there are any schools 
connected with the stations ; others give the number of 
the schools, but without the attendance ; other reports 
give both the schools and the attendance, but no dis- 
tinction is made between Christian and heathen chil- 
dren. In a few cases, it is to be feared, that education 
is at a low ebb. Three or four years ago, a Missionary 
in Eastern Bengal appealed for Kelp, though for a time 
without success, for educational purposes. He had 
3,000 converts under his care ; but only sixty boys 
attended school for a few months a year, while the girls 
were totally uneducated. This, however, it is to be 
hoped, was one of the worst instances. 

Female education in India owes its origin to Missions. 

The Eev. J. Wenger thus notices the chief moral 
defects of Xative Christians in Bengal : — 

The spirit engendered by caste principles and practices 
is apt to manifest its effects in various ways in the conduct of 
many real Christians. It has considerable influence in the 
matter of marriages ; it is usually a powerful agent in 
producing, embittering, or perpetuating dissensions. 

" Love of money, a sad want of straightforwardness, and 
the easy adoption of grossly abusive language, are prevailing 
features of the Bengali national character, and constitute the 

o 



290 NATIVE CHRISTIANS. — GENERAL VIEW. 



failings into which Xative Christians are most apt to relapse. 
Impurity is as prevalent here and thought as lightly of as 
intemperance in northern climates, and is apt to prove a 
snare to Christians of this country, just as intemperance 
often proves a snare to Christians of more favoured lands." * 

In some parts of the country a lingering attachment 
to caste and questions about marriages give much 
trouble. 

As at home, there is a good deal of chaff among the 
wheat. Still, Dr. Caldwell can report as follows as to 
the amount of vital religion in Tinnevelly : — 

" We who have laboured in Tinnevelly as Missionaries 
and as Pastors, who 6 speak what we do know, and testify 
what we have seen,' are able to testify that there is in Tin- 
nevelly, not only much of a vague general profession of 
religion, but an encouraging amount of genuine piety. In 
each of our little congregations God has £ a seed to serve 
Him.' There is 'a little flock' — would that I could say 
they are not a little flock ! — of persons who appear to be 
' called, and faithful and chosen ' followers of the Lamb ; 
and such persons show the reality of their religion by the 
regularity of their attendance on the means of grace, by 
their zeal in the acquisition of knowledge, by the quiet 
consistency of their lives, by the devout confidence in God's 
care, by their conquest over their caste prejudices, by the 
largeness of their charities, and in a variety of other ways 
which are quite satisfactory to the Pastor's mind. The 
existence of this class of persons, though they are still a 
minority everywhere, is an immense encouragement to the 
Christian Missionary, for it proves to him that the Gospel 
has not waxed old — has not become effete, as some people 
affirm — but is still, as in primitive times, 1 the power of God 
and the wisdom of God ' to the salvation of every one that 
believeth ; it proves that Christianity is not merely a new 
dogma, or a new society, but new love, new life ; not merely 
a new patch upon an o]d garment, or a new garment upon 
' the old man,' but the creation of - a new man ' in Christ 
Jesus." f 

* " Calcutta Christian Observer * for 1858. p. 424. 
t " Tinnevelly Missions," p. 128. 



NATIVE AGENCY A TEST OF A MISSION. 201 



XV.— NATIVE MINISTEES AND CATECHISTS. 

Advantages of Native Agents. — Some of these are thus 
mentioned by Malcom : — 

" The importance of this class of auxiliaries can scarcely 
be too highly estimated. Without risk of health, and with 
little expense or inconvenience, they can carry the tidings of 
salvation where a Missionary cannot go, or may not be sent 
for an age. They can travel, eat, sit, and lodge as the 
Natives do. Between these and themselves there is not that 
awful distance which can scarcely be overcome by a Mis- 
sionary. Their knowledge of the language is complete, 
which can seldom be said of a foreigner. They know, from 
experience, the exact temptations, doubts, difficulties, and 
prejudices of their hearers. They can talk with an inquirer, 
often and long, without drawing opposition upon him before 
he has become enlightened and firm enough to endure it. 5 ' 

In India, especially, there is this advantage, that the 
conversion of people of their own nation tells upon the 
Hindus, while they look upon Europeans as a distinct 
race of beings, whose creed or practices do not concern 
them in the slightest. 

Native Agency a Test of a Mission. — One of the 
best standards for estimating the real progress made 
by a Mission is the character of its Native Agency. 
Though the European Missionaries may be zealous and 
active themselves, though large numbers of converts 
may apparently be made, if, at least after an adequate 
time has elapsed, the Native Agents be comparatively 
ignorant men, constantly requiring guidance and 
stirring up, the real advance made has been small. 

It is evident that the evangelization of a country 
containing two hundred millions of inhabitants can 
never be effected by a handful of foreigners. The 
great aim should be to raise up an intelligent, active 
Native Agency, the leaders of a self-supporting, self- 
propagating, self-governing Indian Church. The Mis- 

o 2 



292 NATIVE MINISTERS AND CATECHISTS. 



sionary should have tins object continually before him. 
Only thus can he effect wide and permanent good. 

Missionaries not Pastors. — It has sometimes hap- 
pened that the Missionary has merged into the simple 
Pastor. Underbill says : — 

" Converts have gathered at his feet, and, like children, 
have clung to him for protection and aid, for instruction and 
guidance. Schools have been instituted — these require 
incessant visitation. He must be prepared for, and at home, 
to preside at the regularly returning days and hours for the 
worship of his perhaps small, but interesting Christian 
congregation. Then the sick have to be visited, cases of 
distress to be investigated, advice given to assiduous ap- 
plicants, and all the affairs, both temporal and spiritual, of 
his little flock have to be carefully attended to. Thus he 
has left, if not too fatigued to embrace them, but few and 
very occasional opportunities to convey to a wider circle the 
good news of which he is the bearer. The Missionary is 
almost lost in the Pastor. His stated work absorbs all his 
energies and time. 

" The friends of Missions at home have since come to 
doubt the propriety of the Missionary pastorate. They 
observe that the first Missionaries, the Apostles, speedily 
transferred the pastoral duties to persons chosen for the 
purpose from among their converts ; that, however dear the 
converts were to them, and however much the converts 
longed to retain them in their midst, they hasted away £ to 
the regions beyond,' affectionately commending them to God 
and the word of His grace, which is able to build them up 
dnd to perfect them in His ways." * 

The Memorial Yolume of the American Board thus 
quotes the opinion of the American Mahratta Mission 
on the progress of Missionary work : — 

" The course of the Missionary in regard to preaching 
they say must be different in the same place, according to 
the different stages of the work. When he first enters upon 
his labours at a new station, his great effort will be to draw 
people around him, and interest them in the presentation of 

* " Calcutta Conference Beport," p. 119. 



MISSIONARIES NOT PASTOES. 



293 



Gosj)el truth. In doing this, it will not probably be found 
necessary to make use of schools in order to collect a 
congregation, as has been hitherto deemed important in 
most of our Missions. The Missionary who declines to 
establish schools for this purpose must go forth to one place 
and another, preaching in the streets to small companies or 
gathering large companies around him at Chaudis, or in the 
Chapel. When conversions occur, he must instruct his 
converts in the Christian faith. He must have his regular 
congregation on the Sabbath, for which he must exert himself 
in preparing religious instruction, feeding the flock of God 
over which the Holy Ghost hath made him an overseer. 
But he must not be satisfied with this. He must look 
beyond the mere pastorate of a Church. He must endeavour 
to collect Native Churches in different places, and he must 
train up some of his converts to be the Pastors of these 
Churches. He should be prepared to co mm it the truths of 
the Gospel to faithful men, that they may teach them to 
others also. As they increase in knowledge of the dis- 
tinctive doctrines of the Gospel, and in adaptation to the 
work of making them known to others, he must give them an 
opportunity of exercising their talents, standing out of the 
way when necessary, that they may gradually be prepared to 
come forward and perform the duties of faithful ministers of 
Jesus Christ. He should ever himself be aiming at further 
extension, seeking how he may collect new Churches, and 
prepare pastors for them, thus making all his plans subserve 
the one object of fully planting the Gospel of Christ in the 
country where he resides, by the establishment of Churches 
with their appropriate Pastors and other officers. The 
Missionary should feel it to be his business to go forward 
and rind out where new Churches can be established, collect 
the nucleus, and then furnish the Native labourer who shall 
carry on the work. Dr. Judson said, when he had succeeded 
in collecting a Church of one hundred members in Burniah, 
that he was satisfied ; his anticipations of success were fully 
realised. The days of the pioneers of Christian Missions 
are now passed. Henceforth let it be the aim of the Mis- 
sionary to collect, not one Church of a hundred members, 
but twenty, fifty, or a hundred Churches, over which Xative 
pastors shall be placed. With such an object in view, the 



294 NATIVE MINISTERS AND CATECHISTS. 

minor plans of a Missionary will be arranged more wisely 
than if lie makes his arrangements to remain an indefinite 
time in one spot. And not only so, the views of the 
Churches which he gathers will be more correct than if he 
settles down in one place, feeling little interest in the regions 
beyond. If he labours to extend the Gospel with its privi- 
leges to the whole country round, his Churches and their 
Pastors will be Churches and Pastors of the right kind, 
possessed of a Missionary spirit, and labouring with one 
heart for the spread of the Gospel among their countrymen. 
On the contrary, if the Missionary becomes absorbed in 
teaching or in home labour, there is great danger, as we all 
have had opportunity to observe, that his young men will 
also be absorbed in study, or teaching, or some other local 
occupation, and their views will thus become very much 
confined ; and instead of being good soldiers of Jesus Christ, 
there is great reason to fear they will become effeminate, 
delicate, worldly, and unfit to do the work of an Evangelist, 
or to labour efficiently in the cause of their Master." * 

In the instructions delivered to some Missionaries of 
the Church Missionary Society the following occurs : — 

" The progress and prosperity of a Mission are dej>endent 
upon the development of the Native Church. Take an 
illustration from Saint Paul. The Native Church is a holy 
temple to the Lord : the European Missionaries are the 
master-builders and the fellow-workmen in the Lord — the 
Mission, speaking of its machinery, is the scaffolding. 
When the ground is first laid out for a building, the master- 
builder is the chief actor, and all the poles and platforms 
which he erects are the chief objects; but as the building 
rises, the builders occupy less and less attention, — the 
scaffolding becomes unsightly, and when the building is 
completed it is taken to pieces. 

ct Will this representation offend the true Missionary ? 
Certainly not, if Christ is with him all in all : for to build a 
new temple for Christ's glorious habitation is his only 
purpose. He is ready to exclaim with one of old, ' He must 
increase, but I must decrease.' Even though the children of 
whom he has travailed in birth assume a superiority over 

* " Calcutta Conference Report," pp. 335-337. 



CLASSES OF AGENTS. 



295 



him, he can say with the great Missionary of the Gentiles, 
' Ye have reigned as kings without us ; and I would to God 
that ye did reign, that we also might reign with you.' " 

Use of Native Agency.— A warm friend of Missions, 
H. Carre Tucker, Esq., O.B., who can speak from ex- 
perience derived as agent of the Governor-General over 
7,000,000 of people, gives the following caution to 
Missionaries : — 

"But they should remember that their duty is, not to 
immerse themselves in details, but to organise and direct the 
labours of others. A European Evangelist should never do 
himself what could be equally well done by a subordinate. 
He will always find a superabundance of work to do, how- 
ever much he may try to throw it off upon the shoulders of 
others. The best and most capable administrators are most 
free from petty jealousy and fear of responsibility, and 
accomplish great things by daring to trust and employ 
subordinates whom they have imbued with a portion of 
their own spirit ; whilst inferior men do little from insisting 
upon doing everything themselves. In early times the 
general was lost in the combatant. He must now resume 
his proper place of the thoughtful planner of the operations 
of others, remembering that the whole future of a Native 
Church may in a great measure depend upon the character 
he originally impresses upon it." * 

Classes of Agents.— These vary in different parts of 
the country. A brief notice of them may be given, 
commencing with the lowest grade. 

Readers, — Men of this class have generally received 
little training. They visit the people, and in most 
cases also conduct public worship in small congre- 
gations. The best among them are equal to many in 
the next grade. 

Cateehists. — Agents of this class are so extensively 
employed in India in all Missions to the heathen, 
whether " they be Roman Catholic or Protestant, Epis- 
copal or non-Episcopal," that some account of the 

* " Thoughts on Mission Work," p. 3. 



296 NATIVE MINISTERS AND CATECHISTS. 



origin of the system seems necessary. Dr. Caldwell 
says : — 

" When an European Missionary establishes himself in a 
new sphere, he generally finds it necessary to engage a few 
educated Christian Natives to assist him in making Chris- 
tianity known in the surrounding country, — to go before him 
when he purposes visiting a village in order to invite the 
people to come and listen, and to follow up his address by 
instructing more fully, and in greater detail, those who are 
willing to learn. When the Missionary begins to make an 
impression in the neighbourhood, and Christianity has 
effected an entrance into village after village, the assistance 
of Native teachers becomes still more necessary than before ; 
for in most parts of Tinnevelly, Christianity finds the entire 
mass of the people unable to read and without schools, and 
much work requires to be done which the Missionary cannot 
himself overtake, and that at one and the same time, in 
many different and distinct villages. As soon as a few 
families in a village have agreed to abandon their idols, and 
to place themselves under Christian instruction, it is 
necessary that they should be formed into a congregation, 
and systematically instructed in everything that a Christian 
should do. Accordingly a Catechist, or Native teacher, is 
sent to reside amongst them, to teach them their daily lessons 
in Scripture history arid Christian doctrine, to assemble 
them every morning and evening for prayer and cate- 
chisation, to instruct them in the habits and usages suitable 
to a Christian community, to teach their children to read, 
and, in addition to all this, to endeavour to win over to 
Christianity those who remain in heathenism in that and 
neighbouring villages. 

" In most of the smaller congregations the same person 
is both Catechist and Schoolmaster ; but when the con- 
gregation increases, a division of labour becomes necessary, 
and then the Catechist's work assumes more of the character 
of the work of the ministry." * 

In some Missions where Agents are numerous, there 
are additional grades of Catechists, as Assistant Cate- 
chists, and Inspecting Catechists. 

* < Tinnevelly Missions," p. 70. 



CLASSES OF AGENTS. 



297 



The great distinction between Catechists and Native 
Ministers is, that the former do not baptize or ad- 
minister the Lord's Supper. 

Some are of opinion that the inferior Agents have 
been too largely used. The following opinion has 
been expressed : — 

" A mere Catechist cannot properly discharge the duties 
of a Pastor. A Missionary generally likes to work through 
Catechists, paid by the Mission, and entirely subordinate to 
himself ; whilst the flocks remain dependent upon him for 
the administration of the sacraments. I attribute to this 
cause much of our want of success. There can be no indi- 
genous vitality whilst everything hangs upon the person and 
purse of a foreigner."* 

The evils of employing so many Catechists and 
Readers have also been thus stated : — 

" One effect of the system has been to introduce a large 
number of ill-trained men, of imperfect character, into Mission 
service, who were employed because the sphere of operations 
is boundless, and the funds to pay them were forthcoming. 
Serious injury, too, has been done to the whole Native Church. 
False ideas have been introduced among its members, as to 
the sources and grounds of Christian effort on behalf of 
others. Their own zeal, liberality, and consecration have 
been greatly checked. And though some amount of good 
has been done among the heathen, yet the labour employed 
has been, to a great extent, defective both in power and 
in motive. Native agency in general throughout India is 
large, but, because produced in this manner, is greatly 
lacking in real spiritual influence." 

The above remarks are followed by recommendations 
that "the amount of agency supported by English 
funds should be reduced ; and that it should be made 
choice and select rather than large." Where work is 
needed and funds are not available, the voluntary 
agency of Christians should be called out. 

The inefficient men complained of were employed in 

* " Thoughts on Mission Work," p. 4. 

o 



298 



NATIVE MINISTEKS AND CATECHISTS. 



the early days of Missions. When small bodies of 
heathens placed themselves under Christian instruction, 
it was considered important to have Agents to instruct 
and watch over them. Missionaries selected the best 
men available ; but in some cases they were not at all 
qualified for the work. Much attention is now paid to 
the training even of Catechists in well-organised 
Missions. 

Pastors or Ministers. — Agents of this class, strictly so 
called, are put in charge of one large congregation, of 
which they have the pastoral oversight. In addition 
most of them labour, more or less, among the heathen. 
Catechists noted for their piety, intelligence, and zeal 
sometimes rise to this rank. 

Native Missionaries. — In some cases they work in con- 
nection with European Missionaries, being in a measure 
responsible to them ; in others they have the manage- 
ment of districts like Missionaries from home. 

In some Societies there seems to be a feeling against 
the ordination of Natives except as pastors ; but this 
restriction, taking all things into account, seems inad- 
visable. Even in England the Rev. J. C. Rvle recom- 
mends the employment of Evangelists to make a more 
systematic and organised effort to teach the large 
masses of ignorant and godless people, found in many 
parts of the country. Much more is such an agency 
required in India. It may be said that preaching to 
the heathen is the great work of European Missionaries. 
It is utterly impossible, however, for them to do the work 
alone. The supply of competent European Missionaries 
does not increase in proportion to the wants of the 
case. Mr. Tucker says, "I believe the Societies are 
at present being providentially shut up to a smaller 
number of European Evangelists, and a much larger 
employment of Native agency." Native Evangelists 
of a superior class are very much wanted, and with 
God's blessing will have a powerful effect in spreading 
the Gospel. With regard to their ordination the Rev. 



THE TRAINING OF NATIVE AGENTS. 



299 



Dr. J. S. Wardlaw says that the case of Paul and 
Barnabas may be adduced as a precedent. He adds : — 

" It affords the advantage of their having in a more 
marked form the approval of those by whom they are send 
forth, and thus securing for them greater respect. 

" It is to themselves a source of strength and encourage- 
ment, and the fact that they thus hold a position publicly 
acknowledged, makes them feel more pledged to maintain 
a becoming deportment, and to devote themselves more 
earnestly to their work.' 5 

THE TRAINING OF NATIVE AGENTS. 

The Necessity. — In some Missions the training of 
Native Agents receives due attention ; in others it is 
almost entirely neglected. Few errors have done more 
to retard the progress of Christianity in India than the 
overlooking of this most important department. The 
compiler once asked why a large Mission in North 
India had no Theological Institution. The reply was, 
" Every Missionary trains his own Agents/'' This is 
little better than mockery. The Agents are not trained 
in this way, and they cannot be properly trained. 
The ordinary Missionary has no time, and, in some 
instances, little inclination, to attend sufficiently to his 
Native Agents. There are, perhaps, a few Missionaries 
who do nothing more than pay the salaries of their 
Native Agents, with an occasional reprimand lor their 
indolence and inefficiency. After a systematic training 
has been given, the Missionary may do the compara- 
tively easy work of keeping up, in some measure, the 
habit of study; but that an ordinary Missionary in 
charge of a Station can do all that is necessary, is a 
delusion, as is shown by painful experience. Many 
Missions are reaping the bitter fruits of past neglect. 
In every Mission of any size, the best qualified man 
should be set apart to the special work of training 
Native Agents. It cannot otherivise he done. 



300 NATIVE MINISTEES AND CATECHISTS. 



The excuse is sometimes made that the Native 
Agents cannot be spared from their work for the time 
necessary to give them a proper training. A carpenter 
might as well work with blunt tools, alleging that he 
had no time to sharpen them. 

The Kev. Dr. John Newton says, of the training of 
Agency : — 

" There is nothing, save only the outpouring of God's 
Spirit upon the people, about which we have more reason 
to be anxious than this. It ought therefore to occupy the 
very first place in the schedule of our arrangements. It 
cannot be left to take care of itself, as for the most part it 
has hitherto done. If our native brethren are to become a 
power in the work of evangelisation, as much care should 
be bestowed on their education as upon the education of 
candidates for the ministry in America. 

" To effect this in an economical way, it seems essential 
that at least one Missionary should devote his whole time to 
this particular work. If half a dozen young men are to be 
educated for the ministry, at any given time 5 it would be 
impolitic in the last degree to require six Missionaries to 
give the best part of their energies to the work, when the 
end could be attained with equal success by drawing on the 
time and energies of only one of them ; for it would 
certainly take no more time, and would cost no more labour, 
to instruct a class of six or more, than to instruct a single 
individual.' 7 * 

Sources of Supply and Training. — Agents require 
to be drawn from all available sources. The principal 
may be mentioned, with the training which seems most 
suitable, 

Adult Converts. — The Bishop of Grahamstown, at a 
Conference of Kaffrarian Missionaries, spoke as follows 
of such men : — 

" Paid Agents, agian, might be of two classes. They 
might be taken from the older converts ; or they might be 
young men specially trained for the work. The question 

* "Missionary Notes and Queries," Vol. III., p. 22. 



SOURCES OF SUPPLY AND TRAINING. 



301 



had been much discussed everywhere of late, as to which class 
of Agents should be preferred. The real fact was, there was 
abundance of room for both, yea, for all classes of persons, 
to help in the work. Each class had its recommendations. 
Those who were specially brought up to the work would pro- 
bably do more towards the general elevation of the converts 
as a whole, and their advancement in civilisation. The 
older converts, if truly men of God, would, perhaps, have a 
greater influence in particular cases, and do more good among 
the men of their own age and status in the tribes. Influence 
did not depend altogether upon amount of learning. If 
proper men, truly converted to God, great influence might be 
acquired and exercised, although they had but little special 
training, and the work might be greatly forwarded by such 
men. They saw it in heathenism at this moment. There 
were men in every kraal and tribe who possessed a great 
amount of influence among their neighbours. Such men, 
endued with the same natural capabilities, under the control 
of Gospel principles, would doubtless be equally looked up 
to. The danger was (as had been shown in the South 
Indian Missions)* that of taking up such men too soon, 
before they had been fully tested, or their characters suffi- 
ciently formed. If this clanger be avoided, such men might 
generally be employed in the Missions with very beneficial 
results. But all success for the future must depend upon the 
training of the younger men. The firm establishment of 
the Native Church could thus only effectually be accom- 
plished." | 

Heathens converted in mature life sometimes make 
admirable Evangelists. They know exactly the feelings 
of the people ; not being trained by Europeans fond of 
abstract reasoning, they retain the graphic Oriental 
imagery and illustrations of the Hindus, which are so 
effective in popular addresses. 

In most cases it is vain to attempt to give such men 
even an elementary knowledge of Grammar, Arith- 
metic, &c. Their training must be mainly biblical, 

* This must be understood as applying to their early periods, 
t "Mission Field" for 1862, p. 54. 



302 



NATIVE MINISTERS AND CATECHISTS. 



and, to a large extent, oral. To avoid erroneous teach- 
ing, the points of difference between Christianity and 
Hinduism should be clearly brought out ; the leading 
doctrines and duties of the Gospel should be explained ; 
and the best replies to objections should be taught. 
The most effectual way of preparing them for their 
work will be for the Missionary to hear them preach, 
and then point out privately the errors they com- 
mitted. 

Such men, however, often fail as Pastors. Their 
stock of Christian knowledge is soon exhausted, and a 
congregation cannot prosper under a reiteration of the 
same truths sabbath after sabbath. 

Young Men. — The Church Missionary Institution in 
London for training Missionaries, and many other like 
colleges, are recruited largely from young men, who 
began life in secular employ, but afterwards showed 
dispositions and talents which fitted them for the 
ministry. In this manner valuable labourers have 
been obtained. The Ceylon Church Missionary Record 
urges that a similar system should be pursued, as far 
as practicable, with regard to Native Missionary 
Agents : — 

" Each Missionary should search for young men whose 
hearts seem to be really touched by the Spirit of God, and 
called to the work of ministering to their brethren in 
spiritual things. He must search for these among the con- 
gregations. No seminary can supply them. We repeat, no 
seminary can supply them. When found, the Missionary 
himself must educate them and train them in the vernacular. 
And they should work as Scripture Headers under the 
Missionary's superintendence, perhaps in connection with 
some experienced Catechist. If after some months' probation 
it be found desirable that they should receive some more 
systematic instruction than the Missionary can give them, that 
may be given by means of a seminary." 

Bible Classes should be attached to congregations, 
into which promising young men should be drawn. 



SOURCES OF SUPPLY AND TRAINING. 



;03 



Among other objects, they would serve as nurseries for 
Mission Agents. There should be, if possible, Night 
Schools connected with them, meeting at least two 
evenings a week, in which instruction should be given 
in Geography, History, and Arithmetic. The young 
men should be encouraged to engage in Sunday School 
teaching, tract distribution, &c. 

The training to be given to young men thus obtained 
must depend, to a large extent, upon their capabilities. 
Some may pursue a regular course of study with profit ; 
others must be treated like the preceding class. 

Youths from Seminaries. — Experience has fully 
shown, that special means must be employed, for the 
present at least, to obtain an adequate supply of 
Mission Agents. Not only are more wanted than can 
be obtained from the preceding sources, but some 
Agents of a different character, — such as have had a 
continuous and superior course of training from their 
childhood. For some positions the latter w T ill not do 
so well as the former ; but there are others for which 
they alone are qualified. 

The course pursued is to select from Day Schools a 
few of the most promising boys, and send them to a 
Boarding School under the special superintendence of 
the Missionary. Their character is there further 
developed: and those who are considered the most 
hopeful are sent to Normal Schools or Theological 
Seminaries. 

There is an excellent paper on Native Agency, by 
the Rev. E. Sargent, in the " Ootacamund Conference 
Report." The following account of the mode of train- 
ing in the Basle Evangelical Mission, Western India, is 
abridged from a statement kindly furnished by the 
Rev. B. Graeter, Mangalore : — 

" Children in the congregational schools, and especially 
boarding schools, who give the least hope of becoming useful 
for Mission work, are received into the Preparandi Schools. 
Such, however, as from the beginning have no intention of 



304 



NATIVE MINISTERS AND CATECHISTS. 



seeking Mission employment are excluded. Besides that, 
the course of studies followed in these schools is so directly 
calculated only for Mission purposes that candidates for 
Government examinations are not attracted by it. Should it 
happen that such pupils would pay for board and teaching, 
they also might be admitted. But for those that give prospect 
of afterwards serving the Mission, everything is gratis. 

" The age of entrance is commonly 14 years, and in this 
case the conditions concerning character are not made 
very high. The boy must be obedient and well-behaved, 
but it is not expected that he be converted. Youths of 
18 or 20 years, or even older, may also enter, but in this 
case decided proof of Divine life will be looked for. 

" As a matter of fact, out of the boys who enter the 
Preparandi School at 14, only about one-half eventually 
are employed in the Mission, and only one-third or one- 
fourth become Catechists. 

" I would express the course thus : — 

" Take as many boys as are well-behaved, able to study, 
and willing to serve the Mission, and afterwards go on 
carefully removing those that prove a failure. 

" After four years of study in the Preparandi School, a 
selection is made for the Catechist Seminary. Only those 
that are tolerably talented, and whose characters have not 
given reason for doubt, are proposed for the Seminary. But 
now we look closer at the Christian character, and take only 
those that give hope that they will really walk in the fear of 
the Lord. On an average half the number of boys that have 
completed their studies in the Preparandi School enter the 
Catechist Seminary ; the other half enter the Training 
School. (A number have left or been dismissed from the 
school before this period.) 

" The course of study in the Seminary lasts for three or 
four years, and comprises the following subjects : — 

"Systematic Theology, Biblical Ethics, Introduction to 
the Bible, Church History, Theology of the Old Testament, 
Prophecies concerning Christ, Hinduism, Explanation of 
Books of the Old Testament from the Translation, Explana- 
tion of the New Testament from the Original, Homiletics, 
Theory and Exercises, Sanskrit, Greek Grammar and Bead- 
ing of the New Testament, English, Singing. 



SOURCES OF SUPPLY AND TRAINING. 



305 



" The pupils preach in the bazaar, and now and then on 
preaching tours. 

" We do not consider the study of theology to consist in 
the reading of a number of books, but in forming a personal 
and independent opinion on the different questions which 
spring up in this branch of learning. We do not so much 
endeavour to make them remember a certain quantity of 
written matter, as to make them take away convictions of 
their own, or at least to have set them thinking on the 
subjects. Yet we know that books would be a great help 
also, and therefore shall do all in our power to procure 
them by-and-by. 

" At the end of the course each student has to pass an 
examination which decides his being set apart for the work 
of Catechist or no, and chiefly on the class of Catechists into 
which he shall be put. A written testimony from the 
teachers of the Seminary, declaring the character of the 
candidate to be satisfactory, is required for admittance to the 
examination. A number of students is dismissed without 
becoming Catechists. 

"The examination consists of three parts": writing Essays 
on given questions, Oral examination, Trial Sermon, and 
Catechisation." 

Coarse for Boarding Schools. — Probably, in many 
cases it will be necessary to take children from the 
Day Schools when they are about 10 years of age. 
They should possess some scriptural knowledge, be 
able to read and write fairly, and to work questions in 
the four rules of arithmetic. However, no fixed 
standard can be laid down for all parts of the country. 
Supposing that the pupils selected remain from their 
10th to their 16th year in Boarding Schools, under 
efficient teachers, the following subjects may be 
studied : — 

Scriptures. — Historical Books of the Old Testament, with 
Selections from the Psalms, Proverbs, and the Prophetical 
Books. The Four Gospels, Acts, Selections from the 
Epistles. 

Evidences of Christianity.— An Elementary Treatise. 



306 



NATIVE MINISTERS AND CATECHISTS. 



Literature. — Selections in Prose and Poetry. Grammar 
and Composition. 

Geography. — Complete course, including Scripture, and 
Physical Geography. 

History. — India; Ancient History, particularly Greece 
and Eome ; Modern History, with Church History, and the 
History of England more in detail. 

Physical Science. — An Elementary work, like Readings in 
Science. Hygiene to be included. 

Arithmetic and Mathematics. — Complete course of Arith- 
metic, Euclid 1st Book, Algebra to Quadratic Equations. 
Practical Mathematics. 

Music and Drawing. — Elementary Lessons. 

The number and skill of the teachers will determine 
how far the above can be carried out. One good 
Central Boarding School, under a Missionary adapted 
to the work and possessing the requisite time, has 
great advantages over a number of petty schools, 
much more expensive and less efficient. By the time 
the pupils reach the age of sixteen, their character 
will be, to some extent, developed. Those who appear 
fit can be sent to the Theological Institution or Normal 
School; the others may go to secular employment. 

Theological Course. — The compiler consulted Prin- 
cipal Fairbairn on this subject. He recommended that 
during the first year the Bible should be the great 
object of study ; the second year might be devoted to 
Systematic Theology; during the third year Church 
History, Homiletics, and Pastoral Theology would 
engage attention. This is the course followed at 
Andover. one of the first Theological Seminaries in the 
United States. 

Supposing students to have passed through the 
preparatory Boarding School, and to remain from their 
16th to their 20th year, the curriculum might be some- 
what as follows f — 

Outlines of Logic and Mental Philosophy. 

* A course like the following is practicable only under the most 
favourable circumstances. 



SOURCES OF SUPPLY AND TRAINING. 



307 



Examination of Hinduism and Muhammadanism. 

Evidences of Christianity from Miracles, Prophecy, 
Internal Character, and Analogy. 

Scriptures. — Analysis of the whole, with the study of 
particular Books in detail. 

Exegetical Theology and Biblical Antiquities, as in 
Angus's Bible Hand Book. 

Systematic Theology, as Pearson on the Creed, or Hodge's 
Outlines. 

Wayland's Moral Science. 

Homiletics, 

Pastoral Theology. 

Scripture History, as in Kiddle's Outline. 
Church History, as in Kurtz. 
Missions. 

Philosophy of History. 
God's Wisdom in Creation. 

A few remarks may be made on one or two subjects. 
The Eev. A. E. Symonds, Madras, points out an error 
to be guarded against in the study of Homiletics : — 

" The Hindus have a natural fluency of speech and power 
of illustration, but they very naturally fall into the corre- 
sponding faults of over-wordiness and of mistaking illustration 
for argument. But there is another fault into which young 
Hindus trained by Englishmen are apt to fall, namely, that 
of imitating too much the English style of thought and 
arrangement and expression in writing or preaching a 
sermon. Thus too often a catechist or a native preacher will 
deliver an address or sermon not as a Hindu, and in a 
manner to attract Hindus, but more like an English sermon, 
with its formal divisions and paucity of illustrations. Such 
a sermon falls utterly flat upon the ears of a Hindu audience, 
whereas an idea clothed in a figure immediately arouses 
their attention. The thing then to be aimed at in training 
Hindu young men for the ministry is not to teach them to 
preach like an English Divine, but rather to use rightly 
their own gifts of fluency and illustration, and not to abuse 
them ; in other words, to teach them that their readiness of 
language should be a vehicle of solid thought and matter, 



308 NATIVE MINISTERS AND CATECHISTS. 



and that illustration should subserve, and not be a substitute 
for, argument." * 

Missions, — While a slight outline may be giver, of 
Missions in general, the main object under this head 
should be to treat of the Missions in that part of India 
where the Institution is situated. Their history should 
be given ; the chief obstacles, and how they may be 
best overcome, should be stated : &a The main ol\ 
is to fit the students foi work among the Heathen. 

Philosophy of History. — The progress of civilisation 
should be traced, and God's government of the world 
should be illustrated as far as possible. 

God's Wisdom in Creation. — The Bridgewater Trea- 
tises. Dick's Christian Philosopher. &c 5 will yield 
materials. 

Teaching of English. — The extent to which this 
language should be taught to Mission Agents, is one 
on which there is a difference of opinion. Some would 
employ it largely ; others would confine it within very 
narrow limits. 

The teaching of English is advocated for the follow- 
ing reasons : — 

1. It expands the mind. A knowledge of a new 
language is compared to giving a man a sixth sense. 

2. The respect of the people is increased. A know- 
ledge of English is now so general, that any one 
ignorant of it is regarded as an uneducated man. 

3. It lays open the vast stores of English literature. 
This is the grand argument. 

On the other side, it is urged that : — 

1. The mind would be equally benefited by other 
studies through means of the vernacular. 

2. English education is expensive, and Agents thus 
trained require high salaries. The money might be 
spent to more advantage in providing books in the 

* • • E eport of Madras Committee of the Society for Promoting Christian 
Knowledge " for 1861. pp. iii. iv. 



SOURCES OF SUPPLY AND TRAINING. 309 



vernacular, which would be accessible to millions 
without the necessity of acquiring a foreign language. 

3. Agents who have received a good English edu- 
cation are under great temptations to throw up Mission 
service. 

4. The self-support of the Native Church must be 
indefinitely postponed. Eural congregations cannot 
give such salaries as are required by Agents wiio have 
acquired a knowledge of English. 

The limits of controversy may be considerably 
narrowed. 

1. All are agreed that some Agents who have re- 
ceived the most thorough English education which can 
be given, are required for large cities to work among 
the educated classes, to act as translators, and to be the 
leaders of the Native Church. 

2. It is equally certain that a considerable number 
of Mission Agents cannot be taught English, and in 
their particular circumstances its advantages would be 
more than counterbalanced by disadvantages. 

Many converts are too old or too dull to acquire a 
foreign language. It w 7 ould be labour thrown away to 
attempt to teach them. Dr. Caldwell tries a boy 
with English for a year in his Boarding School. If 
he gets on, the study is continued ; if not, the boy is 
confined to the vernacular. This seems an excellent 
plan. 

Only very rare attainments in piety will make a 
man whose tastes have been refined by high education 
willing to labour in a village, perhaps inhabited by 
Pariahs, and to mix with them in such a way as to do 
them good. The natural tendency of education is to 
make a man prefer to move among persons more of his 
own grade. It is absolutely certain that such a man 
would not be content with the salary which a con- 
gregation of converted Pariahs could give. 

Dr. Duff, the highest authority on the subject, in a 
paper approved of by the Calcutta Missionary Con- 



310 NATIVE MINISTERS AND CATECHISTS. 



ferenee, thus states some of the objections to the 
teaching of English to Tillage Teachers : — 

" There is first, the time and the expense that must be 
consumed in acquiring it to any good, purpose. From ex- 
perience, we must say that a period of six years is the very 
minimum, even in the case of the more clever and talented 
youths. To require therefore an effective knowledge of 
English for village teachers in Bengal, would, as has in 
substance been remarked, be somewhat equivalent to 
requiring for the rural population of England that every 
parish Schoolmaster should have a University degree in 
classical literature. 

44 There is, secondly, the uselessness as to any mental 
illumination, of a mere smattering of English acquired in a 
shorter time. It is strength lavishly and fruitlessly wasted 
in • the substitution of a very imperfect and inaccurate 
knowledge of English, with a still smaller knowledge of 
other things, for that higher education through the ver- 
nacular, which, while giving full and accurate information 
of a practical kind, would, at the same time, strengthen the 
faculties of the mind.' 

M There is. thirdly, the actual unfitting of the pupils for 
the work for which they are destined. "What is wanted is, 
men with a simple but efficient education, specially adapted 
to the condition and wants of the rural population — men, 
also, who will be cheerfully willing to labour for moderate 
salaries. Xow. in the present state of things, even a smat- 
tering of English would be sure to elevate young men in 
their own eyes to a superiority, which would render them 
unwilling to devote themselves exclusively to the drudgery 
of teaching the vernacular, or utterly discontented with a 
moderate salary, such as that to which the past usages and 
actual ability and willingness of the people must assign a 
limit. "While the teacher conversant with the vernacular 
alone would be satisfied with such a moderate allowance as 
might be fairly expected from village communities, earnestly 
desirous of instruction for their children, the veriest sniat- 
terer in English would be a dissatisfied and heartless 
grumbler, were we to offer him less than double or treble 
that sum." 



SOUKCES OF SUPPLY AND TRAINING. 



311 



The same objections apply to Catechists. 

3. A middle course may be followed with advantage. 
The Eev. T. Spratt, of the C. M. Training Institution, 
Palamcottah, "proposes that the ordinary lessons 
should be given through the medium of the vernacular, 
but that English should be taught for two hours a day 
as a foreign language, so that it would occupy the same 
place in the training colleges which Latin and Greek 
take in a public school at home." * 

The above course is followed by the Basle Mission. 
The Eev. B. Graeter recommends it for the following 
reasons : — 

" The whole tone of the school becomes healthier and 
more natural. The education is much more thorough and 
solid in the vernacular. Without the pretence of a foreign 
language, only that appears as knowledge which really is 
knowledge. The ideas are expressed much clearer than in a 
foreign language. A perfect study of the English language 
absorbs so much of the time allotted for the whole course of 
study that little would be left for theology. Catechists and 
Native Pastors will have their work in the vernacular. If 
they are from an early time entirely taught in English, they 
will lose the taste for their native tongue and will prefer 
English work. Their thoughts will run in an English 
channel, their vernacular will not be developed, and they 
will not become good preachers." 

The Benares Missionary Conference passed a Kesolu- 
tion on the subject to the following effect : — 

" They consider that experience has clearly taught, and 
they strongly recommend, that, with a view to render all 
native preachers apt and ready in their public services, all 
those branches of knowledge in which they will have to 
instruct others should be communicated to them in the 
vernacular. They may thus be expected to become familiar 
with all the terms which they will constantly employ ; with 
native modes of thought, native illustrations, native ob- 
jections ; and with that native literature the doctrines of 

* "Calcutta Keview," No. 78, p. 258. 



312 NATIVE MINISTERS A.ND CATECHISTS. 

which they will have continually to refute and explode. At 
the same time, with a view to secure a larger amount of 
biblical and general information than vernacular Christian 
literature alone will permit them to acquire, the Con- 
ference think it a great advantage that their preachers 
should learn English, and that some portions of their studies 
should be carried on in that language." 

The want of vernacular text-books may be overcome 
by dictating lessons, which should be neatly written 
out in books. Students in colleges at home are often 
taught by lectures, of which they must take notes. 
Writing out the notes impresses the ideas much more 
upon the mind than the study of a text-book. In this 
way, however, vernacular text-books will gradually be 
provided. 

With the spread of a knowledge of English, its ac- 
quirement will become more indispensable on the part 
of Mission Agents, while it will be attended with fewer 
evils — less conceit, smaller temptations to leave Mission 
service. On the other hand, every year the multi- 
plication of books gives additional facilities for training 
through the vernacular. 

The course to be taken must be decided to a large 
extent by the circumstances of each Mission and the 
locality where it is situated. 

Sanskrit. — Some knowledge of this language is 
useful in acquiring a mastery over the vernaculars. It 
also raises those acquainted with it in the estimation of 
the people. Several Missions require its study by their 
Agents, except those of a low grade. 

Greek. — The compiler consulted several experienced 
Missionaries, whether they would recommend the study 
of this language to such an extent as would enable the 
New Testament to be read in the original. Some 
thought it would rather do harm, puffing the Agents 
up, while the knowledge acquired was insufficient to 
enable them to form a judgment on any difficult text. 
Others thought that even the ability to consult a 



SOURCES OF SUPPLY AND TRAINING. 



lexicon was a great advantage. Eminent Biblical 
scholars in England and America recommended the 
study, but wished as much time to be given to it as 
could be spared. 

Physical Training. — The Eev. J. Long complains 
that Bengali Catechists are 6 6 weak in the legs." The 
climate of India excites to indolence, and unless 
considerable attention is paid to physical training, 
confirmed sedentary habits will be contracted during 
years of study, and the men turned out will be of little 
use for many Mission purposes. Double or treble the 
amount of work may be obtained from Agents whose 
physical powers have been properly developed during 
their education. The " Calcutta Beview,"No. 78, shows 
the extent to which the " thoughtful Missionary " (the 
Rev. T. Spratt) " wisely encourages the Palamcottah 
gymnastics." Gardening is also an excellent form of 
exercise. Vegetables required in the School may be 
raised where circumstances are favourable. Walking 
excursions are admirable. 

Training in Mission Work. — " Our Lord's practice 
as regards His disciples was to keep them in very 
intimate connection with Himself for a time, that they 
might be instructed both by His word and example ; 
and then to send them forth away from Himself to 
| teach."* The Bev. Dr. John Newton, Lahore, makes 
the following remarks with regard to the training of 
Mission Agents : — 

" The cultivation of piety, in its internal experience, and 
its external manifestations, being, after all, a matter of more 
importance than the cultivation of the intellect, and the 
acquisition of theological knowledge, the arrangements ought 
to aim at giving the teacher (or teachers) as great and as 
constant an influence over the students as possible. He 
should he their daily companion. He should unite with 
them frequently in prayer and praise. He should lead them 



* Rev, K. Clark. 



P 



314 



NATIVE MINISTERS AND CATECHISTS. 



forth on preaching excursions. He should be their unob- 
trusive prompter in public, and their gentle critic in private. 
He should in everything show them the way by his own 
stimulating example. And to give scope for external efforts, 
the institution should be in a city or district containing a 
large population. 55 * 

At the Church Mission Institution, Palamcottah, 
the senior students go out once a week to preach to 
the heathen. Some of them are also sent for a 
month at a time to labour under the Itinerating 
Missionaries. 

In some cases junior students might accompany 
senior students as listeners. During the long vacation, 
the students connected with each station might work 
under the direction of the Missionary. Sometimes 
the students should go out alone to acquire confidence ; 
at other times they should give addresses in the pre- 
sence of the Missionary, that he may afterwards 
privately point out their faults and suggest improve- 
ments. 

Results. — The Eev. E. Sargent remarks : — 

" We have, of course, neither in this, nor in any country, 
such a form of moral machinery that needs only the placing 
of an individual of unknown character at one end to bring 
him out at the other an accomplished Christian teacher ; but 
we have appliances which, if used with common judgment 
and in dependence on the Divine Spirit, can do wonders ; and 
if only a tithe of such students turn out to be faithful and 
devoted men, how much may their co-operation further the 
cause of the Gospel. 55 f 

God's word leads us to expect great results from 
careful Christian training of the young ; and experi- 
ence shows that such seminaries, properly conducted, 
yield rich fruit. If studies are well arranged, and the 
Missionaries at the head of them are men of fervent piety 
and discerners of character, a large proportion of the 

* e< Missionary Xotes and Queries/' Vol. III., p. 24. 
t Ootacamund Conference Keport," p. 161. 



SALARIES AND POSITION. 



315 



students, under God's blessing, become true Christians 
and valuable Mission Agents. Such students as are 
not converted, or at least have no desire for Mission 
work, are fitted for respectable employment in ordi- 
nary life. On the other hand, if the arrangements are 
such as to attract the worldly, if the Principals are not 
men of the right stamp, the spiritual results will be 
very disappointing. 

Native Pastors.— Valuable Agents of this class may 
sometimes be raised up in the following manner, 
recommended by the Eev. H. Venn : — 

"The experience of various Missions has taught the Church 
Missionary Society that a surer way of obtaining Native 
Pastors is to employ a large staff of Native Teachers of an 
inferior grade as Scripture Headers, Assistant Catechists, 
Catechists, and Inspecting Catechists. Let them be pro- 
moted from one grade to another, according to the qualifi- 
cations they exhibit. Let their education be carried on by 
the Missionary, while they are employed in their work, by 
frequent meetings in Bible classes and exercises in preaching. 
Then, after several years of such employment and teaching, 
and after their Christian character is well matured and 
established, the most advanced, if admitted to ordination, will 
be found efficient Native Pastors. Thus in one and the same 
district the preparation of Native Pastors and the work of 
evangelization may be carried on at the same time, and the 
two departments will have the most beneficial influence on 
each other. As the work progresses, the standard of 
attainments of the Native Pastors will gradually rise." 

SALARIES AND POSITION. 

Salary Question. — Few things have caused more 
heartburnings and dissatisfaction than the different 
rates of pay to Native Agents. The absence of uni- 
formity was, at the Punjab Conference, placed first 
in the list of grievances by Native Christians.* 

* "Report," p. 175. 

p 2 



316 



NATIYE MINISTERS AND CATECHISTS. 



There are difficulties in the way. Mr. Janvier ob- 
served : — 

" It often happens, that two men, equally qualified to serve, 
for instance, as Scripture Eeaders, are yet so totally different 
in their antecedents, that it seems unreasonable and quite 
inexpedient to put both on the same rate of allowance. 
Especially is the difficulty increased, when one of them has 
qualifications that would give him perhaps thirty rupees in a 
Government office ; while the other could not get ten, and will 
serve you very gladly for eight Must then the man who can 
command thirty be told that he too shall have only eight ? 
Long and earnestly have we laboured to meet and reconcile 
differences of this sort ; and taking into view the different 
circumstances of each case, our aim has been to adjust it as 
well as we could."* 

With the increase of Agents, the want of a scale is 
more and more felt. At present very unequal rates 
are sometimes paid by different Societies to Agents of 
similar grades, labouring in the same cities. This is 
much to be deprecated. A Missionary in Bengal said, 
that he did not wish Catechists to meet, because the 
first question they put to each other was, " What is 
your salary ?" 

In a mischievous pamphlet by a layman, published 
in Edinburgh, it is asserted that Europeans and Na- 
tives should have the same salaries. 

" Every appointment we make stamps under foot the prin- 
ciple and 'promise of equality. What renders the dis- 
crepancy between our principles and our practice more 
odious and offensive is, that the practice of the civil govern- 
ment is more in harmony with our Christian profession than 
the practice of the Church herself. -In the matter of salary 
the civil government makes no distinction, but places on an 
equality the European and the Native, to whom it gives like 
duties to perform. The most dangerous of all privileges 
to the harmonious working of any institution are pecu- 
niary privileges. Every man can appreciate them at a 



* " Keport," p. 185. 



SALARIES AND POSITION. 



3i7 



glance, and see clearly how much he has been injured by 
them." 

It is evident that the writer had no conception of 
the principle upon which the salaries of Missionaries 
are regulated. This will best be explained by the fol- 
lowing extracts from a paper, published by the Cal- 
cutta Missionary Conference in 1856 : — 

" The leading principle on which Missionaries to the 
heathen have all along been sustained by the various 
Churches and Missionary Societies of Europe and America 
is that of providing for the ' merely necessary wants of the 
brethren employed; and, therefore, supplying them with 
only such an amount of pecuniary means as may enable 
them efficiently, without worldly anxiety or distraction of 
mind, to carry out the object in view, by the entire conse- 
cration of their undivided energies to the promulgation of 
the truth as it is in Jesus. 

" A Missionary's salary, therefore, is neither wages nor 
adequate remuneration, in the ordinary secular significancy of 
these terms. The connection of the Missionary with a 
Society or Church is not that of a master (in the worldly 
sense) who has a work of his own to do, and a servant 
who is hired, at the ordinary market price for doing it. 
It is rather that of one benevolent individual assisting 
another benevolent individual to do a benevolent work, in 
which both are equally interested ; with just so much power 
of direction as always exists in a donor, to determine the 
destination of his gift. 

" The same guiding principle should operate in the 
employment and support of Native labourers. 

" The services of the Native Christian being consecrated as 
a free-will offering to the work of God, are not like services 
rendered to an earthly employer, to be paid for in money, 
according to their intrinsic value. They are given, if given 
in a proper evangelical spirit at all, altogether independently 
of gross pecuniary considerations. He ought to look for 
nothing and expect nothing beyond what is included in 
the supply of necessary wants. Accordingly, he is not hired, 
or adequately recompensed, after the customs or usages that 



318 NATIVE MINISTERS AND CATECHISTS. 



regulate the transactions of mere government, mercantile, 
or other worldly business." 

"It is obvious that, in the practical application of the 
principles now enumerated, the provision to be made for the 
support of persons engaged in this work may vary almost 
indefinitely with the means of the benevolent donors ; with 
the nature and locality of the work to be done ; with the 
personal habits and domestic condition of the Agent sent 
forth ; with the accessibility of the articles of subsistence and 
convenience of residence ; with the differences that prevail in 
the civilization, the social wants, and the former life of 
various classes in the community of converts ; indeed, with 
the almost endlessly various range of contingent circum- 
stances in which the work is carried on. The more regular 
and settled the work becomes in the onward progress of 
Christian! zation, the more uniform will be, or may be, the 
means of support required. 

" Again, Missionaries being foreigners, and the accredited 
Agents of foreign Churches and Societies, whose present 
office in its very nature is temporary, any comparison between 
their position and that of their Native brethren must neces- 
sarily be unsound. Native labourers are not foreigners, but 
residents in the country of their birth and education. It is 
obvious, therefore, that the practical application of one prin- 
ciple requires that the standard for their competent support 
be not determined by that of any class of foreigners, whose 
life, amid the fervors of a tropical clime, is entirely an exotic 
one, where health and strength, even with the aid of all law- 
ful appliances, it is so difficult to maintain in unimpaired ef- 
ficiency, and who also, at the same time, may have families 
or relatives more or less dependent on them in their own 
native land. Clearly the type for a Native ministry, as 
regards the amount of temporal maintenance, is to be found 
in the condition of the average majority of an indigenous 
ministry in European and American Christendom. The 
support to be accorded to them ought, consequently, to be 
regulated with the direct and exclusive reference to the cur- 
rent rate of wages, the value of money, the standard of live- 
lihood, or the scale of income, prevalent among those 
sections of the Native community that enjoy the benefits of 
their labours. 



SALARIES AND POSITION. 



319 



" Were we to make the Christian ministry a salaried pro- 
fession, whose allowances are to be regulated by the standard 
of worldly offices, temptations would be presented to men of 
a hireling spirit — money might become an object to be 
desired — the position of the labourer might be misrepre- 
sented — the cause of the Gospel might be thrown back 
through the prevalence of carnal-mindedness — and the 
greatest difficulties might be thrown in the way of the Native 
Churches, whenever it shall please God to give them a self- 
reliant and independent position.' 5 

The dissatisfaction about their salaries, which is 
manifested by some Mission Agents, arises from various 
causes. 

As among ourselves, the love of money is a strong 
feature in the Hindu character. The country in many 
parts is densely peopled, and there is a struggle for 
very existence. Of late years specie having been 
poured into the country, the prices of articles have ad- 
vanced accordingly. During the last decade, prices 
have probably risen as much as they did in England 
during two centuries. 

Another reason which has tended to make educated 
Native Agents discontented is, that they compare their 
own salaries with those received by one or two of the 
most successful of their fellow-students who enter 
secular employment. They say, " So and so attended 
the Institution with us ; they did not stand as high as 
scholars ; yet they are now Deputy Collectors or Judges, 
receiving six times our salaries." On their own prin- 
ciples the reasoning is often incorrect. They look at 
only the few prizes, the highest which can be attained ; 
while they overlook numbers who are worse off than 
themselves. The compiler has now a list before him 
of several 3Iission Agents who threw up their work. 
With scarcely an exception, they are simply clerks — 
their hopes of high Government appointments were 
never realised. It should be remembered that it is 
precisely the same in all Christian countries. Dis- 



320 



NATIVE MINISTERS AXD OATEOHISTS. 



tinguished students of Oxford and Cambridge are 
living contentedly on small salaries as clergymen, 
while some fellow-students, inferior in scholarship, have 
acquired wealth and honour in the world. But. " look 
to the end." Suppose that Swartz, high in the confi- 
dence of the Madras Government, had resigned Mission 
work, and accepted a political appointment ; suppose 
that Dr. Duff, with his great eloquence, had become a 
Member of the Calcutta Bar and accumulated a fortune, 
retiring perhaps, as Sir Alexander Duff, Chief Justice 
of Bengal ; does any right-minded Christian consider 
that thev would have made a good exchange ? 

Native Agents who leave Mission Service delude 
themselves with the idea that Christianity will be raised 
in the estimation of the people, and equal good will be 
done without any expense to the Societies, if they ac- 
cept secular employment. Their preaching, however, 
with rare exceptions, is soon given up — they find that 
they " cannot serve God and Mammon." So far from 
being shining lights as Christians, removed, in many 
cases, from religious ordinances, surrounded by heathen, 
the flame of piety bums dimly or seems almost to ex- 
pire. At present millions of their fellow-countrymen 
are living in ignorance and dying with a lie in their 
right hand, while there are none to carry to them the 
glad tidings of salvation. 

The compiler has been told of some educated Mis- 
sion Agents who have expressed a determination that 
their children shall not enter Mission Service. Arthur 
thus writes of parents in England holding the same 
opinion :— 

" Those parents who consign their sons, who have the 
heart for a higher calling, to a life spent in making bargains, 
or plodding law-suits, or swaying with gentlemanly satisfac- 
tion the small sceptre of some decent neighbourhood, little 
know the treasures of grand emotion from which they shut 
them out — treasures to be found only in preaching J esus to 
the heathen, and for one year's enjoyment of which any man 



SALARIES AXD POSITION. 



321 



with faith to look to heaven would cast to all the winds the 
most grateful respectabilities of private life, the most pom- 
pous commercial success, or the most flattering professional 
distinctions. He whose heart once heaved with a desire to 
live and die preaching Christ, but who, by a preference on 
his own part, or that of his parents, for the things precious in 
this life, has been withheld from the work, may sit down 
and weep. He has lost what he will never regain. He lives 
a poorer man (for wealth consists not in what a man has but 
in what he is), he will die with an undergrown soul, and to 
all eternity will lack joys and honours that others, mayhap 
less fitted to win them, will wear with glorious triumph. In 
immortality there will be no secrets. Every man will know 
the whole of his history, and the cause whereby its com- 
plexion was decided. Full many a Christian father may take 
to his soul the assurance, that the son of his doting love will 
know that he is for ever and ever abridged in rewards in 
consequence of the influence under which he preferred, to the 
toil of Jesu's ministry, comforts the very names of which 
have perished, pomp that has been swept from the universe 
of God, and pelf that was burnt up with the vulgar clay. 
He will know that to this influence he owes it that he is 
behind others, behind what he might have been ; and owes 
it, that he dwells in heaven as a refugee, where he might 
have marched among the princes of God ; that he glimmers 
in nebulous distance, where he might have shone as the sun 
in the kingdom of his Father." — "Mysore," pp. 310, 311. 

High salaries have been advocated on the following 
ground. Weitbreciit writes : — 

c< TVe had a long and most important, as well as most in- 
teresting conversation with Joy Gopal, and Mr. Innes rea- 
soned with him in a clear, patient, and convincing way ; but 
the poor lad's views are wholly carnal. He has lately pub- 
lished a paper in the e Intelligencer,' in which he sets forth 
the necessity of high payment to Xative Catechists and Mis- 
sionaries as the only measure which was calculated to secure 
the respect of wealthy Hindus and of success in their work." 
—"Memoirs," p. 216. 

Home benevolence is regarded as a mine of wealth, 
from which money may be drawn without stint or grati- 

p 3 



322 NATIVE MINISTERS AND CATECHISTS. 

tucle. Why should Missionaries so grudge a " few 
pieces of silver " as to prevent our living respectably ? 
is the feeling with some. They do not consider that 
the resources at command are miserably inadequate, 
and that to supply comforts to a few, the Gospel itself 
must be denied to others. 

One unhappy effect of Government educational 
grants, in some instances, has been to upset the scale 
of Mission salaries — a Mission teacher, perhaps a 
heathen, drawing larger pay than Mission Agents far 
superior. Though it may be said that the work of the 
latter is spiritual, yet, when the two are placed side by 
side in the same Mission, it is felt to be a trial. 

Let no Missionary suppose that he will satisfy Native 
Agents by giving them increases in answer to their 
applications, without reference to the real circum- 
stances of the case. In some instances salaries have 
been doubled, trebled, within a few years. Were the 
recipients then satisfied ? Not a whit. Their wants 
had increased in equal proportion, and at last the cry 
was as great as at first, that their salaries were insuffi- 
cient. The aim ought therefore to be to give what is 
right, without being guided by requests for more. 

Standard. — All will admit that Mission Agents 
ought to be paid what is right ; the difficulty urged will 
be, how is that to be fixed ? The Church Missionary 
Society has, in theory, laid down the proper standard — 
Wliat the people themselves may reasonably be expected to 
give ivhen the country has become Christianized. This 
undoubtedly ought to be the rule. On the one hand, 
foreign funds should not be expended in paying a few 
Agents salaries approaching to those of Government 
officials ; nor, on the other, can it fairly be looked for, 
that Mission Agents should be content with the small 
allowances which can be made by infant Churches, 
newly gathered from among the heathen. 

The question may still be asked, what salaries can 
Christianized India be expected to give ? The reply to 



SALARIES AXD POSITION. 



323 



this must be looked for in countries already Christian. 
What is found practicable, what is the aim there? 
The English Established Church cannot be taken as a 
standard ; for in general the salaries are not paid 
directly by the people, and the same extremes exist as 
in the condition of the English generally. Mission 
Native Agents may be surprised to learn, that there 
are hundreds of clergymen in England, University men, 
who receive no more than what is equivalent to Es. 75 
monthly in a country where an ordinary labourer earns 
Es. 25 monthly. 

Wesleyan Ministers in England receive from 150?. a 
year, in London, to 601, or less, in agricultural districts. 
Allowances vary so much, however, that the actual 
amounts cannot be exactly computed. 

Nor can any estimate be given of the salaries of Con- 
gregational and Baptist Ministers. Pastors of large 
city congregations are in easy circumstances ; but many 
country Ministers are very badly off. 

The incomes of Ministers of the Free Church of 
Scotland are, perhaps, the best scale which should be 
aimed at in the Indian Church. An endeavour is made 
to secure 150?. a year and a house, as the lowest salary 
in a rural district. Stipends rise according to the 
localities and size of the congregations, up to cibout 
600?. a year. The last sum is obtained only by very 
few. Perhaps the average salary may be 200?. a year.* 
All ministers of the Free Church must pass through a 
long course of classical and theological study. 

Although this chapter treats only of Pastors and 
Catechists, it will be best to notice all Mission salaries 
under one head. Mr. H. Woodrow estimates that an 
uncertificated teacher in England receives twice as 
much as the pay of an agricultural labourer, and a 
certificated teacher three times as much.t The earnings 

* This is merely a rough estimate. In the Scottish United Presby 
terian Church it was 149/. 10s. 10J<7. in 1862. 

f -'Bengal Public Instruction Report" for 1S57-5S, Ap. A. 



324 



NATIVE MINISTERS AND CATECHISTS. 



of an agricultural labourer are considered the best 
standard, as the most common form of labour and 
subject to fewest fluctuations. In Suffolk, Mr. Wood- 
row estimates it to be 12 shillings a week, or about 30?. 
a year. Adopting some such scale, comparative salaries 
may be approximated in any part of the world. 

Native Mission Agents in India may be classed as 
follows : — 





<£ 
Is 












m 
H 


Unacquainted with EDglish. 


Acquainted with English.* 




cO 
| 


Ministers. 


Teachers. 


Ministers. 


Teachers. 


2 


60 


Reader. 


Untrained 












Teacher. 






3 


90 


Catecliist. 


Teacher, 


Assistant 


Assistant 








2nd Class. 


Catechist.f 


Teacher, f 


4 


120 


Village Pastor. 


Teacher, 








1st Class. 






5 


150 


Pastor, Small 


Head Master, 


Catechist. 


Teacher, 






Town. 


City. 




3rd Class. 


7 


210 


Pastor, City. 


Pastor, Small 


Teacher, 








Town. 


2nd Class. 


10 


300 


Missionary. 




Pastor, Large 


Teacher, 








Town. 


1st Class. 


| 15 


450 






Missionary. 


Professor. 


| 20 


600 











The first column denotes the number of times a 
labourer's pay is to be taken. Some may doubt 
whether this standard can be adopted in India, as the 
English labourer is far better clothed than a cooly. 
But probably, on the whole, there is great correspon- 
dence. Mr. Woodrow. an able and experienced Govern- 
ment Inspector of Schools, thinks it fair to apply the 
proportion to teachers in Bengal. 

It maybe mentioned, in confirmation of the proposed 
scale, that some of the salaries paid by the Church 



* A thorough knowledge of English is understood. 



t Unmarried. 



SALARIES AND POSITION, 



325 



Missionary Society in South India, adopted without 
regard to any such rates, accord very nearly. An agri- 
cultural labourer in Tinnevelly receives about lis. 3^- 
nionthly. A Reader is paid Es. 7 ; a Catechist, Us. 10i ; 
a Native Missionary, Rs. 35 ; all being unacquainted 
with English. 

The classes of Agents and the proportionate salaries 
are questions respecting which Missionaries might 
decide after consultation with home Committees. The 
compiler labours under great disadvantages in endea- 
vouring to obtain home data. Even in India, the 
cotton crisis has produced such rapid changes in some 
districts, that rates of ordinary wages one year will not 
hold good the next. Still, the principle remains about 
the same. 

As already stated, it is highly desirable for different 
Societies to have salaries for Agents of the same stamp 
as nearly uniform as possible. Missionary Committees 
might arrange about this. A scale fixed unanimously 
would have some influence upon the future Indian 
Church. A few additional remarks may be made on 
the scale proposed. 

Some Missionaries take an Agent's antecedents into 
account in fixing his salary. This is not done in the 
case of Missionaries themselves, and is apt to occasion 
jealousies. 

It will be seen that no differences are proposed in the 
salaries of Ministers and teachers who have received 
similar training. This is, to a considerable extent, the 
case at home. Scripture Readers and untrained 
teachers are much on a par ; while the Head Masters 
of Schools like Eton receive as much as the best paid 
of the clergy. Any hankering after ordination on the 
part of a Schoolmaster for superior pay is thus also 
checked. 

An English education in India is equivalent to a 
University training at home. Tastes and habits are 
acquired which render higher pay necessary. European 



326 NATIVE MINISTERS AND CATECHISTS. 



Missionaries in India cannot be expected to live in the 
same way as the privates of European regiments 
serving in the same country. Besides, generally 
speaking, Agents with an English training reside in 
large towns, where living is more expensive, and they 
work among a different class of society. At home, the 
ministers of city congregations, in the ordinary outward 
decencies of life, are not below the average of their 
hearers. 

If Native Ministers unacquainted with English, who 
have spent all their lives in rural districts, are paid at 
rates equal to those who have received a good educa- 
tion and have been accustomed to city habits, either 
the salaries of the former must be raised unnecessarily 
high, thus doing injury in several ways ; or the salaries 
of the latter will be too low, causing much discontent. 
The conditions are not equal, nor should the salaries be 
equal. 

The distinction to be made in an Agent's salary on 
account of his knowledge of English should, however, 
depend to some extent on circumstances. If he has 
learned English in a rural district and spent all his life 
there, the difference between his salary and that of an 
Agent acquainted only with the vernacular should be 
less. This will not apply to Agents accustomed to large 
cities. 

Great caution should be exercised in sending English 
educated Agents from large cities to rural districts, 
where there are large numbers of vernacular Agents. 
Unless they are humble, spiritually-minded men, others 
will copy their imitation of English manners and 
customs," and become dissatisfied with their former 
modes of life. 

Consolidated Salary or Allowances. — In some Mis- 
sions, Native Agents, at least those of a higher grade, 
have an allowance for each child ; in others a consoli- 
dated salary is given. The latter is less complicated. 
It seems better also to begin with the system which 



SALARIES AND POSITION. 



327 



will probably be pursued in the Native Church. At 
home, except perhaps in the case of Wesleyans, a 
Minister does not get an increase to his stipend on the 
birth of a child. Tt may be said that European Mis- 
sionaries belonging to most Societies get allowances for 
children. They are, however, few in number, and their 
office is merely temporary. 

Souses for Native Agents. — These are provided in 
some cases. Their character must depend upon the 
Agents for whom they are intended. As a general 
rule, they should be equal in style to the average of 
Native residences. When the occupants are Catechists 
in rural districts, the houses should be such as may 
easily be repaired by the people themselves. Houses 
erected in their own style they can easily keep in order ; 
but where masons and carpenters are wanted, the 
expense falls upon the Mission. It is a good rule to 
require a Native Catechist in a rural district to keep 
his own house in repair. This will make him guard 
against the ravages of white ants, and take more care. 
A little attention will often save much outlay. It is 
recommended by the London Missionary Society that 
the houses of Kative Agents should be their own. 

Agents in Debt. — At the Punjab Conference, Mission- 
aries seemed to be somewhat blamed for taking notice 
of the dress of converts. But in nearly every "such 
case it may be said, " Is there not a cause ?" A Mis- 
sionary refers to the patent leather boots of a Native 
Agent, or the expensive shawl of his wife, because con- 
stant complaints are made about the insufficiency of 
salary, or because debts are contracted, bringing dis- 
grace on the Christian profession. 

The people of India may be divided into two classes, 
a small class of money-lenders, and a very large class 
of borrowers. That a Hindu should belong to neither 
would be abnormal. A Missionary in Xorth Tinnevelly 
found on inquiry that out of thirty Catechists not more 
than five or six were out of debt. There is great lack 



328 



NATIVE MINISTERS AND CATECHISTS. 



of forethought and conscientiousness in money-matters. 
"Owe no man anything" is a maxim which requires 
often to be enforced. 

Salaries of Native Pastors. — The Seventy-fifth 
Eeport of the London Missionary Society contains the 
following observations with regard to this point : — 

" The circumstances of the Native Churches vary so 
greatly, and the prospects of the several Missions in relation 
to a Native Ministry are so different, that the Directors 
venture to add a few words on the way in which they view 
the question as a whole. 

" a. In Native Churches that are small, or of slow growth, 
or of low civilisation, it can be expected only that a few 
individuals, unusually endowed, will be met with suitable to 
be trained as teachers of their brethren. 

" b. A class of such men, from whom Native Pastors may 
come continuously, can be looked for only when the Churches 
are larger, and their religious character has attained con- 
siderable growth. 

" c. Even in such a class there will be men of very dif- 
ferent degrees of education, teaching power, character, and 
general worth. They may, as ordained ministers, have equal 
powers in administering ordinances ; they are equal in this 
respect to their English brethren ; but their general duties 
will differ considerably, and it is only natural that (as in 
Christian countries) their incomes should differ also. On 
this account, the Directors are quite opposed to any scheme 
which proposes to give all ordained Native Ministers, even 
in the same country and in the same Mission, precisely the 
same salary. 

" d. In estimating the salary of a Native Pastor, regard 
should be had to the circumstances of his people, and the 
amount which a Native Church with a considerable number 
of members could without difficulty provide. A salary so 
calculated should be guaranteed for a term of years, and the 
Society may supplement what is given by the people to the 
amount so guaranteed. A Native Church with a Pastor 
should begin to contribute to his income without delay. 

" e. The Directors decline altogether to encourage the 
idea that the Society will employ Native Pastors over Native 



SALARIES OF NATIVE PASTORS. 329 

Churches on a salary paid from England. They will help a 
Church which helps itself, and that only for a limited period. 

"/. Every Native Missionary should be encouraged to 
found and gather round him a Native Church. His Mis- 
sionary position and salary from the Society are only a 
temporary arrangement, a means for that definite end." — 
Pp. 45, 46. 

The Bev. C. B. Lewis, Calcutta, has called attention 
to the fact that, out of about 2500 male communicants 
in the Native Churches in Bengal, about 350, or one 
in seven, are the paid Agents of English and 
American Missionary Societies. He urges that the 
support of Native Pastors should be thrown upon the 
Churches, foreign funds being entirely devoted to 
evangelistic labours among the heathen. 

Unquestionably a mistake has been made in doing 
too much for converts, and not calling forth their own 
efforts. The difficulty now is to make a change. 
When Native Churches are of sufficient size, they 
should be obliged to support their Pastors. This is 
already done in some cases, and the number of self- 
supporting congregations is increasing. Most Native 
Churches, however, are still so small that it cannot be 
reasonably expected that they should bear the entire 
expense. Where this is the case, the whole time of 
the Pastor will not be taken up by the congregation, 
and he will be able to labour also among the heathen. 
Under such circumstances a part of his salary may be 
paid by the Mission ; the proportion being reduced as 
the congregation increases and demands more of his 
attention. 

Mr. Carre Tucker says :— 

"In the early stages of Church organization it is not 
necessary that the Pastor he entirely set apart for religious 
duties. Like St. Paul, he may continue to support himself 
by his own labour, whilst devoting his Sundays and leisure 
hours to teaching and doing good among his Christian 
neighbours and the surrounding heathen. 



330 



NATIVE MINISTERS AND CATECHISTS. 



" Each Native Pastor should be supported from the very 
first, either by his own hands, or, when the growth of the 
Church necessitates a division of labour, by his Church ; 
which should also elect Elders for the management of its 
secular concerns." * 

The above course should be encouraged as far as 
possible. There are already a few zealous good men 
who give their services gratuitously as Pastors. 

Question of Position. — With the majority of Agents, 
salary is the main difficulty. There is some truth in 
the remark by Groves — 

"The Native naturally loves a provision and ease, and 
thereby he is kept in dependence on the creature; the 
European, on the other hand, loves to keep the Native in 
subjection, and himself in the place of rule." | 

The more aspiring Native Agents look to position as 
well as salary. Some of them think that ordination 
should confer equality in every respect. "Are they 
ministers of Christ?" "So am I." It should be 
remembered that in England all ordained ministers are 
not equal. Many are curates ; others are assistants or 
junior ministers. Much less have all the same salaries. 
Scarcely two are alike. A European brought up in a 
country where Christianity has been the religion for 
a thousand years, enjoys some advantages which new 
converts, or their immediate descendants, cannot 
possess. Besides, European Missionaries occupy a 
peculiar position as representatives of the Home Church. 
Large sums are raised in England for Missions. In 
whom should the control of English funds be vested ? 
Are the salaries of Native Agents, drawn from such a 
source, to be regulated, in a good measure, by their own 
votes ? Though Native Ministers may generally be in 
a minority at present, every year their number increases, 
and eventually they will form the vast majority. On 

* " Thoughts on Mission Work," pp. 4, 5. 
t " Memoirs," p. 379. 



QUESTION OF POSITION. 



the principle of equality, they would soon be able to 
carry any point in opposition to the whole body of 
European Missionaries. The Xative Churches in India 
are growing" in liberality. Europeans will not inter- 
fere with the disposal of funds thus raised ; it will be 
left to the Churches themselves. So. it stands to 
reason, that Xative Ministers have no claim to vote in 
the appropriation of English funds, or matters imme- 
diately connected with them. 

Dr. Anderson, of the American Board, thinks that 
the Missionary and the Xative elements should, at 
least to some extent, be kept distinct. The following 
extracts are from the Memorial Volume : — 

The Missionary is a foreigner. Xo matter how closely 
he may have identified himself with his calling ; in his 
relations to the people among whom he dwells, he is only a 
stranger. He remains a citizen of the United States. If 
laid aside from his labours, he returns here. If he dies, his 
family return here. On the other hand, the Xatives will 
always regard him as one from a distant land. His speech, 
his dress, his food, each betrayeth him. They may honour 
him greatly, and love him much ; but one of themselves he 
can never be. 

;; His work is temporary. It may. indeed, outlast his life ; 
still, it is destined, with God's blessing, to have an end. 
When the Churches shall have reached a certain point, he 
expects to move forward. 

,; His duties are peculiar. He is an evangelist. TVhen he 
gathers Churches, he is not to be their pastor ; he raises up 
others to take this charge and burden. True, he may act as 
a pastor for a time ; but it is simply from : necessity. His 
sphere is aggression, conquest. 

"He is also a disbursing Agent. He must have money, 
not only for his own support, but for other objects. He 
must sustain schools, employ assistants, and scatter abroad 
the word of life. To this end a weighty trust is committed 
to him. 

i; The Mission and the Xative Christian community are 
kept organically distinct, that the work of the Mission may 
be completed in the shortest possible time. 



332 NATIVE MINIS TEES AND CATECHISTS. 



Cs Separate action will be for the advantage of all parties. 
The independence of the native element will be more sure. 
The power of self-government will be best developed in this 
way. The Native Churches and Ministers must have 
responsibilities to bear before they can learn how to bear 
them. By this plan there will be less danger of embarrass- 
ment and disorder when the Missionaries leave for 6 regions 
beyond,' 

" On the other hand, the Mission will do its work with 
the greatest freedom if it act only as a Mission. 

" It may be said that the Native body will need the 
wisdom and experience of the Missionaries. But all the 
assistance which is desirable, it would seem, may be obtained 
in the form of counsel. The advising influence which may 
be exerted according to some natural arrangement, and the 
regulating power which necessarily grows out of the 
disbursement of money, will probably suffice for the happiest- 
development of the Churches that may be formed in any 
part of the world. 5 '* 

The financial matters of the Missions of the Church 
Missionary Society in India are managed by separate 
Committees, in which laymen form the majority. " To 
review the progress of the Mission, and to confer on 
questions affecting the same, &c," there are also 
Missionary Conferences. The constitution of the latter 
is as follows :— 

" The Missionary Conference shall consist of all ordained 
Missionaries of the Society, European or Native, labouring 
within a district prescribed by the Parent Committee. But 
Native Ordained Pastors, European or Native Catechists, and 
other persons, can be admitted only under the sanction of the 
Parent or Corresponding Committee." 

CONDUCT TOWARDS NATIVE AGENTS. 

Misapprehensions. — Many religions people in Eng- 
land suppose that a Missionary makes great sacrifices 
in leaving his native land to preach the Gospel to the 



* Pp. 2S3-5, and p. 226. 



CONDUCT TOWARDS NATIVE AGENTS. 



heathen. He is regarded as a sort of serni-inartyr, and 
perhaps the Missionary himself may have some faint 
ideas of the same nature. In India he must not think 
that any such, notions are entertained of him by ordi- 
nary Europeans or by Natives. The former know that 
they themselves came out for a better living ; they do 
not regard this as any peculiar hardship ; they fancy 
that in some cases the Missionaries are better off than 
themselves. The great body of Natives look upon 
Missionaries as mainly actuated by pecuniary motives. 
The common idea of the heathen is, that they are paid 
so much a head for each convert. 

The Missionary must dismiss from his mind the 
hallucination that he belongs to a people pre-eminent 
for wisdom and greatness. A little inquiry will dis- 
abuse him. A savage of the Arctic Zone has been 
heard to say of an Englishman, with whose skill he was 
greatly struck, "Why, he is almost equal to a Green- 
lander !" It is well known how the " celestial 99 inhabi- 
tants of the **' Central Flowery Eand " regard " outside 
barbarians " and " foreign devils." Somewhat of the 
same feeling prevails in India with regard to the 
Ulechhas, or unclean barbarians, with whom Europeans 
are classed. Lacroix mentions that he has seen a Xative 
shrink from his touch like pollution. Dubois says : — 

i: A Brahman will always refuse to own that any European 
can be as wise as he is. He holds in sovereign contempt all 
the sciences, arts, and new discoveries which such a teacher 
could communicate, in the injudicious conceit that anything 
not invented bv himself can neither be good nor useful." — 
P. 138. 

The Hindus admit that Europeans are more powerful 
in war ; but they consider that this gives them no more 
claims to superiority than a tiger has over an unarmed 
man. Of late years, it should be said that railways 
have given the Natives higher ideas of European skill. 
Still, the feeling among the Hindus is very general, 
that in intellect they surpass their European masters. 



334 



NATIVE MINISTERS AND CATECHISTS. 



Converts know much more about Europeans than 
the heathen, and many of them have much more 
correct views about their relative intelligence. The 
same idea, however, crops out at times. At the Punjab 
Conference, a Native Minister humbly thought that in 
Missions the purse and tvisdom ought to go hand in 
hand — the foreigner, representing the former, and the 
Native, the latter, should work together.* 

It cannot be expected that " Young India " should 
have a worse opinion of himself than " Old India " — the 
reverse indeed may be looked for. Human nature is 
the same all the world over : 

When young indeed, 
In full content we sometimes nobly rest, 
Unanxious for ourselves, and only wish, 
As duteous sons, our fathers were more wise." 

One object of the foregoing remarks is to make 
known to the young Missionary the light in which he 
will ordinarily be viewed. It will be acknowledged 
that he has the purse; but the wisdom is another 
question. He must not, therefore, suppose that his 
ideas will always be regarded as the best. "Tin Sir 
Oracle, and ope my mouth, and then let no dog bark.'* 5 
It is very possible, indeed, that he may be deceived. 
He may suppose that his new schemes are approved 
of, because nothing is said to the contrary. But he 
should bear in mind, that want of moral courage is one 
of the greatest failings of the Native character. Agents 
may seem to assent, while all the time they have the 
most contrary feelings. 

With reverence be it said, not unfrequently the new 
plans of young Missionaries, and occasionally even 
those of old Missionaries are very absurd. A man of 
judgment will carefully consult his most judicious and 
experienced Native fellow-labourers about arrange- 
ments before committing himself in any way. He will 

* " Report," p. 177. 



i 



EXAMPLE IN EVERYTHING. 



335 



not be ashamed to learn much from them. Besides, it 
will give them far more interest in the work when 
their advice is asked. 

Nor must the Missionary be disposed to snub Young 
India when he gives himself airs in his presence.* Very 
possibly the feeling has been partly called forth by 
the Missionary himself. The people smile at newly- 
fledged civilians, who are generally far more consequen- 
tial than the highest in the service. So, in like manner, 
a young Missionary is in danger of treating the Natives 
with less consideration than a man like Dr. Duff. 

The Missionary must, therefore, not expect to be re- 
garded as an incarnation of benevolence and wisdom. 
Let him be meek and lowly in his own estimation. 

The Rev. R. Bruce remarked at the Punjab Con- 
ference : — 

" When we ourselves were emerging from boyhood to man- 
hood — when we were called hobble-de-hoys — were we not 
often guilty of impertinence ? But men did not therefore 
banish us from their society ; and in due time we learned to 
be men ourselves. So must we bear with our brethren. 
Pride begets pride; humility begets humility." — P. 155. 

Great allowances must be made during the transi- 
tion state of the Indian Church. 

At the same time, weakness must not be confounded 
with humility. The conduct of Eli with regard to his 
sons led to most destructive consequences. Firmness 
in what is right is quite essential. 

Example in everything. — The crab in the fable 
reproved her young for walking sideways, and not 
going straightforward. The reply was, "Mother, you 
walk that way yourself." It is of little use for the 
Missionary to preach to others what he does not practise. 

* It is not by any means asserted that conceit is a characteristic 
either of young European Missionaries or of young educated Natives. 
Still, it is a failing to which they are liable, just as older men have 
other besetting sins. 



.336 



NATIVE MINISTERS AND CATECHISTS. 



" Come," not " go," must be the word. Dr. Wilson, of 
Bombay, says: — 

" Xenopkon remarked, that the Asiatics would not fight 
unless under Greek auxiliaries. This observation is strictly 
applicable to our own days, and hence we have here not 
merely European drill establishments, but a considerable 
European force, with European officers, to lead the Xative 
troops into the field. What is true in this instance, as 
regard this world's strife, is, to a certain extent, true in 
regards to the 4 good fight of faith.' The first Native 
preachers of India ought certainly to have the full benefit 
of the experience and example of preachers from Britain and 
other highly favoured Christian lands." * 

Mrs. Mason, of Burmah, relates the following inci- 
dent : — 

" When I began teaching the Karens of Dong Yahn, they 
refused to wash their own clothes, but insisted on my hiring 
a washerman for them. I insisted on their doing it them- 
selves. Then they would not bring their clothes at all : so 
I was obliged to go to the rooms of each pupil, for I had 
then men, women, and children. Finally, it occurred to me 
that they held it as degrading because we hired a dhoby. So 
one Saturday I called all together, placed the children to 
mind the fires and the well, and took the mothers to the 
wash-tub ; I got out my children's clothes, and went into 
the soap-suds in earnest. c There,' I said, 8 you see how 
book women can wash.' 

" ' Mamma makes herself a coaly' said one of the preachers 
with unutterable scorn. 

" ' And what, Bahne, did the Son of God make Himself'?' I 
asked, when he walked away. The example moved them 
all, and proved a decided success ; so that from that time no 
more washermen were called for my school. Ever after 
I found they washed every week regularly in the jungles. 
One had gone so far as to get a flat-iron, and even ironed her 
husband's jackets.'' j 

The Native Agents are, to a considerable extent, like 

* "Memoirs of Mrs. Wilson/ ! p. 147. 
t " Civilising Mountain Men," p. 52. 



LOVE THE ANIMATING PRINCIPLE. 



mirrors, reflecting the likeness of the European Mis- 
sionaries. If the latter consult their ease, and are not 
in earnest for the salvation of souls, it is not surprising 
that such should be the case with the former. Of 
course, a new Missionary is not immediately respon- 
sible for the state of the Native Agents ; that must rest 
with his predecessors. But if, after a reasonable time, 
they are still very unsatisfactory, let him solemnly 
review his own conduct, as well as theirs, to ascertain 
the cause. 

Love the Animating Principle. — The fact that the 
European Missionary is the medium of paying Xative 
x\gents requires much caution. Unless carefully 
guarded against, there is danger, lest, instead of 
regarding each other as fellow-labourers in the Gospel, 
the feeling of employer and employed should arise to 
some extent. The course pursued by two great Mis- 
sionaries deserves to be carefully considered. 

The Eev. E. Clark says of the Apostle Paul : — - 

" We notice also the terms in which St. Paul invariably 
speaks of these his assistants in the preaching of the Gospel. 
He ever avoids a commanding tone ; and never lets them feel 
as if they were his servants or dependents. However 
inferior to himself, he associates their names with his own 
in some epistles, especially those of Timothy and Silas. 
Priscilla and Aquila are termed his £ helpers in Christ 
Jesus.' Urbane he calls c our helper in Christ Onesimus, 
£ a faithful and beloved brother Archippus, £ our fellow- 
soldier.' "* 

The noble Xavier understood the Indian mind : — 

" Everywhere men like to be cured tenderly ; but in no 
country more than in India. The Indian constitution is, 
when offended, as brittle as glass : it resists a sharp stroke, 
or breaks into shivers : by kind treatment it may be bent 
and drawn out as you will. By entreaties and mildness you 

* "Calcutta Christian Intelligencer," November, 1869, p. 368, 
abridged. 

Q 



338 NATIVE MINISTEES AND CATECHISTS. 



may, in this country, accomplish anything : by threats and 
severity, nothing at all." * 

The same devoted Missionary thus wrote to one 
whom he constituted head of the Mission during his 
absence in Japan : — 

" In writing to those who, amidst sufferings and exhaus- 
tion, are bearing the heat and burden of the day, be careful 
that you may never blot the page with the smallest drop of 
bitterness. Let the accents of authority be expressed only 
in love and tenderness. Let no tinge or shadow of scolding, 
of bad feeling, or of anything which might wound or grieve 
them, ever enter into your mind."f 

Keproof, indeed, will sometimes be absolutely neces- 
sary. Xavier thus concludes a letter of this descrip- 
tion : — 

" The above I have dictated. Eecognise in what follows 
my own hand and heart. Cyprian, if you knew with how 
much love to you I wrote these things, you would thank me 
day and night, and perhaps you would not be able to restrain 
your tears while reflecting upon the very fervent and tender 
love with which my soul burns to embrace you. Would 
that the arcana of the heart could be laid open in this life ! 
Believe me, my brother Cyprian, you would clearly see your- 
self engraven in my inmost soul. Farewell." J 

Justly was it said of Xavier, " He possessed in a 
very high degree some of the mental qualities of the 
leader of a great enterprise. He was of a generous, 
noble, and loving disposition, calculated to gather 
followers, and to attach them firmly to his leadership."§ 

Undue Confidence and Suspicion. — There are two 
extremes, both very injurious. Some Missionaries, of 
an easy disposition, have placed implicit trust in Head 
Catechists, who seemed anxious to meet their wishes 
in everything. There have been a few instances in 
which much mischief has been done in this way. The 



* Venn's "Life," p. 220. 
X IUd. p. 221. 



t Ibid. p. 141. 
§ Ibid. p. 145. 



UNDUE CONFIDENCE AND SUSPICION. 



339 



Missionary himself is often the last person to hear of 
the misconduct of his Native Agents, especially of 
those in high positions. Notorious offences cannot 
always be substantiated ; in India, persons of influence 
can produce any amount of counter-testimony ; revenge 
is feared where a charge seems to break down. Falls 
occasionally take place even among Ministers at home. 
It will not be unnecessary, therefore, to guard against 
them in those who have had far fewer advantages. 

There is another error equally dangerous — undue 
mistrust. It has a most injurious effect upon Agents, 
to imagine that no confidence is placed in them. To 
repose confidence begets an inclination to deserve it. 
Sharp, prying, suspicious Missionaries do little good. 
While sometimes true charges cannot be proved, more 
frequently in India malice causes false accusations to 
be brought. The foulest imputations have been cast 
upon men of unspotted Christian character. Let not 
confidence in an Agent, especially a tried one, be easily 
shaken. Should any charge be brought, keep it secret 
as far as possible. Macaulay says in his essay on 
Warren Hastings, that accusations without number 
will be trumped up in India against any man who is 
supposed to have fallen under the displeasure of the 
authorities. This applies, to some extent, to Missions, 
Besides, the usefulness of an Agent will be greatly 
impaired. Consider well the moral character of those 
who make the complaint ; ascertain whether there has 
been any quarrel. Natives who are not connected with 
the case in any ivay, will often ascertain the real facts 
much better than Europeans. Some of the best 
English judges in courts of law are often, from the 
duplicity of witnesses, quite at a loss how to decide. 
As a rule, circumstantial evidence is preferred to direct 
testimony. In serious cases, the young Missionary 
should obtain the assistance of one or two experienced 
European and Native brethren. From the neglect of 
this, great injustice has sometimes been committed. 

Q 2 



340 



NATIVE MINISTERS AND CATECHISTS, 



The Qualifications of Agents to be considered. — 

The well-known maxim, u The right man in the right 
place," must be observed. The Eev. E. Sargent 
remarks : — 

" One man has more character for enterprise than another, 
has more power of self-denial, is not bound by local ties, can 
make a home in every village he comes to, and accommodate 
himself to every new circumstance which may arise. Another 
man has a more homely turn, he has a power which he can 
profitably exercise among those with whom he is in daily 
intercourse ; he has ability and evident pleasure in culti- 
vating the ground that has been already fenced in and 
reduced to some amount of order, but feels great awkward- 
ness in going alone to the wild waste, and clearing out the 
ground himself. Others, again, are more at home with their 
books and school classes ; their habits are more sedentary, 
and their pleasure and strength are with the young.* 

Some time must necessarily elapse, in most case?, 
before it can be decided for which post a young Agent 
is best qualified by powers and inclination. 

Improvement in Knowledge. — The wisdom or folly 
of a Missionary is, perhaps, in no way more clearly 
evinced than in his care or neglect of Kative Agency. 
It is instructive to compare the great pains which the 
ablest and most successful Missionaries take in this 
matter, with the apathy shown by others. 

Some Native Agents have never bad any regular 
training ; but it is a grand mistake to suppose, because 
they have passed through a theological institution, 
means are not required afterwards for their improve- 
ment. 

The Bombay Director of Public Instruction speaks 
thus of teachers : — 

" It must be confessed that the life of a Village School- 
master in this country has a very unfavourable effect on the 
intellectual character. Intelligent young men selected for 
their acquirements, seem soon to settle down into a listless 

* " Ootaeamund Conference Eeport " p. 159. 



IMPBOVEMEHT IX KNOWLEDGE. 



mechanical routine of life, in the course of which they 
scarcely read a new book or gain a new idea. . . . It is a 
fundamental maxim of education that teachers must be 
learners, and unless we can provide some means of renewing 
the knowledge and mental vitality of our Native masters, 
I fear they will, as individuals, show a certain and uniform 
decay of efficiency." 

Nor is this confined to India. The Rev. F. C. Cook, 
one of the Senior English Inspectors, writes as fol- 
lows : — 

" In the short vacation which I took this summer I spent 
some days with one of the oldest and most experienced 
educators in Germany, formerly a pupil of Pestalozzi, who 
has been principal of a training establishment for 28 year?, 
and has formed 600 teachers. He told me that many of his 
most promising pupils, whose attainments on leaving the 
establishment are very creditable (so far as I could judge 
not falling short of the average standard of youths trained two 
years at St. Marks or Battersea), often lose the knowledge 
and mental cultivation acquired in the seminary when they 
have charge of schools in country villages or small town?, 
and degenerate rapidly, either discontinuing all study, or 
reading in a desultory, unprofitable manner. This he at- 
tributed chiefly, if not entirely, to the absence of any external 
stimulus after the pupils have once obtained situations as 
Schoolmasters. He was of opinion that all school-teachers 
should pass periodical examinations until they have acquired 
fixed habits of self-improvement." * 

The above applies equally to Catechists. The Rev. 
E. Sargent, Principal of the Church Missionary Theo- 
logical Institution, Tinnevelly, says : — 

" Their training ought not to be regarded as finished upon 
their leaving the Institution, but every Missionary should 
conscientiously consider it his duty to have his Agents with 
him, if possible, once every week, for conference, and by 
appointing certain subjects for discussion and inquiry, keep 
up among them the habit of study. This contact with the 
Missionary is of the very highest importance. When 



* " Minutes," 1848, p. 61. 



342 NATIVE MINISTERS AND CATECHISTS. 



sanctified by prayer and reading of the Word of God, its 
influence upon their minds is of incalculable benefit." * 

Catechists and Teachers. — A systematic course of 
study should be laid down for Agents of these classes. 
The Rev. J. Thomas thus mentions his practice : — 

" As soon as the province of Tinnevelly was divided into 
different districts, efforts were silently made to improve the 
Native Agency. Instead of meeting my Catechists once a 
month, I proposed that there should be a meeting every week ; 
and for a period of twenty years that weekly meeeting was 
carried on, and it has continued to the present day. The 
Catechists come in every Friday, S23end four hours with the 
Missionary, and, having heard a discourse from him in the 
evening, they return early on Saturday morning to their 
respective villages. On these occasions, the Native Agents 
are thoroughly grounded in Scriptural knowledge, and in 
Christian doctrine." 

Dr. Caldwell also reports : — 

"I continued to devote one day every week to the in- 
struction of the Catechists." 

" I have also spent one day every fortnight with the School- 
masters assembled in a body, when I have endeavoured to 
train them, as well as the advanced age and defective edu- 
cation of most of them admit, not only in the ordinary work 
of a teacher, but in the art, so little understood by natives, 
of putting questions and teaching the children to think." f 

When districts are too large to have iveekly meet- 
ings, Catechists are assembled monthly, remaining about 
three days together. 

In addition to the instruction in the above manner 
by each Missionary, it is very desirable to have general 
meetings of the Agents for examination and to in- 
fuse life into the whole. Dr. Caldwell thus describes 
the plan followed in the Tinnevelly Missions of the 
S. P. Ct. :— 

" Last week the annual examination of the Catechists and 

* " Ootacamund Conference Keport," p. 164. 

f u Missions to the Heathen " Vol. II., pp. 12, 14. 



IMPROVEMENT IN KNOWLEDGE. 343 



Schoolmasters connected with the Society for the Propagation 
of the Gospel in Tinnevelly, took place at Edeyenkoody. 
As the system of instruction and examination which is 
pursued in this Mission has been well thought of, and is 
regarded by some as worthy of more general adoption, we 
shall mention some particulars about it here. In almost 
every Mission in Southern India, the Native teachers are 
assembled, periodically, in some stations once a week, 
for systematic instruction by the Missionary under whom 
they are placed. The adoption of this plan has arisen in 
part from the paucity of commentaries on the Scriptures 
and standard text-books in the vernacular languages, but is 
chiefly owing to the circumstance that Native teachers of 
the ordinary type are found to deteriorate rapidly both in 
knowledge and efficiency when left much to themselves. 
The most valuable mental, moral, and religious training 
which a Native teacher can receive, is that which consists 
in his being frequently brought in contact with an Euro- 
pean Christian mind. In general, each Indian Missionary 
instructs his Native teachers according to the best of his own 
judgment ; but in the Missions of the Society for the Propa- 
gation of the Gospel in Tinnevelly and Tanjore, a course of 
instruction is agreed upon, annually, by all the Missionaries 
in common, and the Native teachers connected with all the 
Missionary districts are assembled together, annually, for a 
public examination in the various parts of the course. 

"It is believed that, in this way, two important ends are 
secured : the instruction imparted by the Missionaries 
becomes more systematic and thorough, and the Native 
teachers, especially those of them who have passed the 
period of youth, are induced by the prospect of a public 
examination, in which their places will be determined by 
their merits, to keep up their acquaintance with such books 
as they have read, and to take a practical interest in new 
subjects of study. 

" It was a very interesting sight to witness 110 Native 
teachers, belonging" to six Missionary districts, assemble 
together in Edeyenkoody for the annual examination. 
All of them are engaged either as teachers of Christian 
schools, or virtually as pastors of congregations, or in both 
capacities, or as itinerant preachers of Christianity 



344 



NATIVE MINISTERS AND CATECHIST& 



to heathens : all combine work and study ; and it is from 
amongst them that an ordained ministry is being raised up* 
They were examined . by the six Missionaries who were pre- 
sent, assisted by two Native ministers — (other two were 
unavoidably absent) — -who had formerly been amongst the 
examined, but who now took their place amongst the ex- 
aminers. The examination lasted for three days, and was kept 
up for nearly twelve hours a day. It was conducted wholly 
in Tamil. The greatest number of the questions and 
answers were oral, and the value of every answer, whether 
oral or written, was determined by marks, in accordance 
with a pre-arranged plan. 

" The Native teachers were divided into two classes — a 
more advanced class and a less. The more advanced class 
were examined in the prophecies of Isaiah from the 42nd 
to the 53rd chapter, inclusive, with special reference to the 
prophecies relating to the person and work of the Messiah, 
No question was put which required an acquaintance with 
the language of the original on the part of those who were 
examined, but within that limit the questions that were 
proposed, and which numbered at least 200, were as 
searching as the examiners were able to put. 

" The lower class were examined minutely in the Sermon 
on the Mount. All the Native teachers, without distinction 
of class, were examined in Church History — to the end of 
the persecutions — to enable them to realise the similarity of 
their position in some respects, and its great dissimilarity in 
others, to the position of the converts from heathenism in 
the first ages of the Church. They were examined also in 
the contents of the 64 Arunachala Purana," a popular col- 
lection of Hindu legends, to ascertain whether they had 
studied and understood the religious system which they were 
called upon to oppose. 

" At the close of the oral examination, a few questions, to 
which written answers were required, were put to the more 
advanced class, and it will be seen that though those 
questions were few, they were varied and searching. I. Ex- 
pound the passage : 4 He shall see of the travail of His soul, and 
shall be satisfied.' II. Explain 1 Cor. iii. 12-15 : ' Now, if any 
man build upon this foundation gold, silver, precious stones, 
wood, hay, stubble, &c.' III. ' What considerations, irre- 



IMPROVEMENT IN KNOWLEDGE. 



345 



spective of prophetical promises, are fitted to encourage us 
when at any time we are tempted to despond on account of 
the slow progress of Christianity and true Christian piety in 
this country ?' IV. 4 What are the best means of improve- 
ment in the composition and delivery of sermons ?' V. 4 What 
arguments would you make use of with a Vedantist who 
should deny the objective reality of the world, and of every- 
thing perceived by our senses, and maintain that everything 
that is supposed to exist, except Soul, is an illusion ?' To 
put questions such as these with the expectation of having 
them satisfactorily answered on the spot, and without refer- 
ence to books, implies the existence of a larger amount of 
theological and general knowledge, and more power both of 
thinking and of expressing the thoughts, than most persons 
would expect to meet with in Hindu Catechists unacquainted 
with English. Notwithstanding this, the questions were 
very satisfactorily answered, with the exception of the last. 
Indeed it was the opinion of those of the examiners who 
had had the best means of forming a comparative estimate, 
that not one out of fifty candidates for orders in England 
could have passed the ordeal better. What Hindus generally 
want is strength of character ; it is evident that when care- 
fully instructed they are not deficient in the power of 
acquiring knowledge. 

" Perhaps the most important, and certainly the most 
interesting, part of the examination, was that which was 
intended to test the progress of the Native teachers in ex- 
temporaneous preaching. Sermonising has been systemati- 
cally taught for several years, and progress in it tested at 
the annual examination. Twenty-eight of the most advanced 
and promising Native teachers preached brief sermons in 
succession from one and the same text. The test was a very 
severe one — eight minutes to prepare, and eight minutes to 
preach ; and arrangements were made that no person should 
know w r hat the text was prior to the commencement of the 
eight minutes allowed him for preparation. The Missionaries 
and the rest of the Native teachers present formed the 
congregation, and the merits of each sermon, considered as a 
popular, extemporaneous discourse, were determined by 
marks. This is the fifth year in which sermonising has 
been included in the examination, and an improvement has 

3 



346 NATIVE MINISTEBS AND CATECHISTS. 

been apparent every year. A marked improvement was 
observed in the sermons delivered on this occasion. The 
text was 2 Cor. v. 14 : ' The love of Christ constraineth us,' 
a text which could scarcely fail to draw out some mani- 
festations of Christian devoutness and earnestness, if any 
such existed ; and it was peculiarly gratifying to observe 
that there was as much improvement apparent, generally 
speaking, in the earnestness and edifying character of the 
sermons, as in their style and delivery. 

" The fourth day of the meeting was devoted to the 
business of the Local Committee, when the Missionaries 
present after Divine service, and sermon, and the com- 
munion, assembled together to review the results of the 
examination, record their opinion respecting remaining 
deficiencies, and draw out a plan of study for another year. 

" If it is admitted, as it must be, that it is to a Native 
ministry that we must look for the eventual Christianisation 
of India, the teaching and training of Native evangelists 
should be regarded as one of the most important duties 
devolving upon European Missionaries." 

A somewhat similar course is pursued in the Ame- 
rican Madura Mission, and one or two others. In a 
number of cases the work is almost entirely neglected. 
Where every Missionary fixes his course, if done at all, 
the subjects selected are not always the most profitable. 
One man is wild on the subject of unfulfilled prophecy ; 
so that is a prominent branch of study. Others ride 
different hobbies. The Catechists and Teachers of a 
Mission are, in general, so much alike, that what is best 
for one station is best for all of the same class. There 
is little or no force in the argument for leaving it to 
individual Missionaries, that each may best adapt the 
studies to the particular wants of the case. On the 
other hand, there are strong reasons for united action. 

1. The selection of subjects will be more judicious. — It 
stands to reason, that the most experienced Missionaries 
consulting together will arrange more wisely than 
when the whole is left to individual whims. 

2. Negligence will be better guarded against. — Some 



IMPROVEMENT IX KNOWLEDGE. 



347 



Missionaries, from short-sightedness, or even indolence, 
will not take any pains with their Agents. The general 
examination will act as a stimulus. 

3. The sympathy of numlers icill he secured. — The 
value of this is well known. 

The Madura Mission, besides a general gathering 
once a year, has an intermediate meeting in sections. 
The following testimony is borne as to the results : — 

"The Catechists and Eeaders, numbering 123, are, we 
believe, improving in knowledge, efficiency, grace, and 
charity. The system carried on in the Mission, for ten 
years past, of giving them, and the Teachers as well, a 
course of study, in which there are semi-annual examinations, 
has done much to improve them, and to quicken a desire for 
higher attainments, mental and spiritual." 

The extension of railways affords great facilities for 
the meetings of Agents. Where it is still impracticable 
for them to assemble, some of the advantages may be 
secured by local examinations, with uniform questions, 
as is followed by the Universities. 

Subjects. — Of these there is no lack. Portions of 
Scripture should always form one division. Points 
connected with the Divine life in the soul would yield 
valuable topics, e.g. : — How may convictions of sin, so 
far as human agency is concerned, best be produced ? 
repentance ; faith ; the atonement ; justification ; sanc- 
tification ; marks of true conversion, &c. Practical 
religion, especially the points in which Xative Christians 
are most defective, should also receive attention. 
Church History, including that of Modern Missions, 
will furnish many profitable subjects. The Hindu and 
Mohammedan controversies ; questions connected with 
Mission work, the obstacles to progress and how they 
may be best overcome, &c, are other important topics. 
Catechists should be exercised in composing sermons, 
and Teachers in giving lessons. 

The same subjects in most cases will not serve for 



3i8 



NATIVE MINISTERS AND CATECHISTS. 



Catechists, Readers, and Schoolmasters. Divisions 
should therefore be made as necessity demands. Agents 
acquainted with English must also have separate subjects. 

Fixed Gradations. — Subsidence into an inactive 
contentment with existing acquirements is much to 
be deprecated. There should be, as far as possible, a 
constant stimulus to effort. Certain standards should 
be laid down for the different classes of Agents, and all 
should be encouraged to aim at higher usefulness. 
This also affords one means of overcoming the salary 
difficulty. The pay can be fixed according to the 
standard. Exceptional cases, now and then, will 
occur, of men highly qualified in the most important 
respects, yet who, from defects in their early education, 
cannot pass examinations in every branch. The 
Mission can take up such separately, and decide as 
circumstances may demand. 

Pastors and Native Missionaries. — Agents of 
such grades should have no direct examinations. They 
should, however superintend the studies of the Cate- 
chists and Teachers, which w T ill be equally improving 
to themselves. A prominent part should also be 
allotted to them in conducting the examinations and 
valuing the answers. 

In addition, the Pastors and Native Missionaries 
should have what are sometimes termed " Clerical 
Meetings," both with the European Missionaries and 
with each other, to supplicate God's blessing on their 
labours and to take counsel together. 

Training to Independence. — Feebleness is a grand 
defect in converts ; direction and help are needed in 
almost everything. There are several causes. The 
national character is one of them; the recent intro- 
duction of Christianity is a second. But a third and 
very powerful reason is the pupilage in which they 
have sometini3s been kept — the highest perfection 
being submissive acquiescence in everything. A Mis- 



TRAINING TO INDEPENDENCE. 



349 



sionary remarked in commendation of his Agents, 
" My Catechists are like children ; they come and ask 
me about everything." But so far from being satisfied 
with children, that would perish without the fostering 
care of parents, the aim ought to be to raise up men, 
able to judge for themselves and maintain an inde- 
pendent existence. In some cases Malcom says, " the 
Missionary is all in all ; and at his departure, or death, 
every trace of his ,vork may disappear." 
There are two main points : — 

1. Independent Judgment. — This is the first stage. 
Some Missionaries, ignorant of the people, say to 
Native Agents, " I think so and so of such a matter ; 
what is your opinion ?" Every man of ordinary in- 
telligence knows, that in the great majority of cases 
the Native Agents will appear to coincide with the 
Missionary, though their real views may be directly 
opposite. This, undoubtedly, is a great fault ; but the 
Missionary should not expose them to the temptation. 
To elicit any genuine expression of opinion, to exercise 
the judgment in a right way to any extent, the Mis- 
sionary must not afford the smallest clue, by speech or 
manner, to his own sentiments. The people of India 
are very shrewd observers.* The great fear is, lest, 
instead of considering the merits of the case, they 
should surmise the Missionary's inclinations, and decide 
accordingly. It is important that this should not be 
the state of things. The effect is positively injurious 
upon the Native Agents. It prevents in some cases 
any accurate judgment being formed. The Native, if 
left alone, will view the matter from a different stand- 
point. Many things he knows much better than the 
Missionary, and he may be right while the European 
is wrong. Besides, the judgment is not exercised. 

* An amusing instance was mentioned at the Punjab Conference. 
" The Judge's Chaprassie (peon, messenger) conveys intelligence every 
morning to the expectant suitors, awaiting his arrival at court, of the 
state of the Judge's temper that day." — "Eeport" p. 113. 



350 NATIVE MINISTERS AND CATECHISTS. 



The Missionary must proceed as in courts-martial, 
where the members lowest in rank express their views 
first. In this way there is no bias. The Agents 
should state the grounds of their opinions. Others 
present who differ should explain their reasons. After 
the Missionary has heard all opinions, and been enabled 
to form a correct judgment, he may give his own. 

Prudence, of course, is necessary. Any mere spirit 
of opposition must be repressed. Towards Grod and His 
Word the most reverential submission should be in- 
culcated ; and due respect should be shown by all to 
those who are over them in the Lord. 

2. Independent Action. — Every Agent should, as far 
as possible, have a distinct field of labour. It has been 
well observed : — 

" Eesponsibility is what, with God's grace, develops and 
makes men. A man should feel that he has a work, which 
nobody will do if he neglect it. He should have the 
certainty of detection, and a fear of consequences, when 
neglecting duty." * 

Some have proposed to make Native ministers co- 
pastors with foreign Missionaries. The Eev. Dr. J. 
Newton has the following remarks on this : — 

" (1.) If we make Native Pastors mere colleagues (anglice, 
curates) of Missionaries, not more than one or two out of 
twenty, if so many, will ever show anything like inde- 
pendence of character. They will preach and go through 
any routine that may be set before them ; but for anything 
that requires judgment or energy, they will simply lean on 
the Pastor ; and the more so, because it will be obvious that 
the only reason for such a partnership in the office, is that 
no confidence is reposed in them. The only way to make 
them efficient is to give them the power and responsibility. 

" (2.) As for the danger of their making mistakes, the 
fact need not be denied ; but in such cases private counsel, 
offered in a friendly way, by the Missionary of the station or 
district, would generally suffice to rectify the error. And 

* "Madura Report," p. 118. 



TRAINING TO INDEPENDENCE. 



351 



even if it should not, this would be an evil of much smaller 
magnitude than that of keeping the Native Church for ever 
in swaddling bands ; unless, indeed, the error in question was 
one of very grave character. In an event of this kind, 
however, there would always be an appeal to the Presby- 
tery." * 

The Rev, R. Clark thus shows that failures in some 
cases, which also happened in the early Church, should 
not present independent action : — 

" We shall not generally be wrong in throwing on our 
Native helpers independent work as far as ever they are able 
to perform it, and responsibilities as far as ever they can 
carry them out. Only let the work be their own. Let them 
be principals in it rather than mere helpers and agents of 
English Missionaries ; after a certain period of close and 
intimate connection with us, let us push them from us to try 
their own powers by exercise, and to gain strength by action, 
and confidence by experience. Let us dare to trust them out 
of our sight, even as our Church, in sending us forth, has 
trusted us out of their sight. Some of them may perhaps 
fail, but what of that ? Even in the times of the Apostles 
all were not equally useful or equally faithful. All were 
not ' like-minded.' There were differences between Euodias 
and Syntyche, who had to be exhorted - to be of one mind in 
the Lord.' There were grievous contentions, and jealousies, 
and divisions, and disorderly practices, and connivance at 
gross immoralities amongst the elders of the Corinthian 
Church. Of BynienaBUS and Philetus, who appear to have 
been teachers, it is said that 1 their word did eat as doth a 
canker.' Nay, Paul and Barnabas themselves contended so 
sharply together, that a separation from each other was 
necessary ; and if Mission leaders, and even Apostles, are 
imperfect, we cannot expect perfection in subordinates. 
There is no reason for discouragement because some failures 
occur, but by placing responsible duties in the hands of 
Native teachers,, and by giving them more or less inde- 
pendent charges, the whole body will be invigorated, and if 
only a few are able zealously to witness for Christ away 
from our central and head-quarter Missions, with nothing to 

* ;i Missionary Notes and Queries/' Vol. III., p. 17. 



352 



NATIVE MINISTERS AND CATECHISTS. 



trust to but God and His promised presence and help, Chris- 
tianity will the sooner take root, and become indigenous in 
the land, than is likely to be the case, if they always con- 
tinue to lean with great weight on foreign support." * 

Due consideration, it is true, is required. It would 
be very unwise to place a solitary young Christian as 
Catechist or Teacher in a heathen village. Grievous 
falls have been the result. Even older men have suc- 
cumbed. Dr. Mullens says : — 

" Left in posts of responsibility, where they could not be 
always watched, surrounding temptations have in time 
carried them away. Perhaps opportunities presented to 
them of making money, by fields, fish-tanks, lending at high 
interest, and the like, have tried them too strongly ; have 
undermined their piety, filled them with envy, and ruined 
their usefulness." j 

Still, in many cases Native Agents have not been 
thrown sufficiently upon their own resources. They 
will make some mistakes ; but all have, more or less, 
to learn by experience. 

It may naturally be expected in thus training Agents 
to independence, that occasionally it will manifest itself 
in opposition to the views of the Missionary. A wise 
man will rejoice to some extent at this, as it gives 
promise of vigour. The grand corrective of whatever 
is wrong, will be to inculcate at the same time child- 
like obedience to God. 

Social Intercourse, — Few things have happier effects 
•in many ways than friendly meetings in the social 
circle. The true character is best seen ; mind comes 
more in contact with mind ; love is cherished ; the 
animating spirit is imbibed. One of the most important 
parts of the training which the Apostles received from 
our Lord was of this description. 

* " Calcutta Christian Intelligencer," November, 1869, p. 372, 
abridged. 

t "Memoirs of Lacroix," p. 247. 



HOLY ENTHUSIASM. 



353 



The degree must vary with the number and character 
of the Agents. To Native Ministers, as Dr. Mullens 
recommends, the Missionary should give at all times 
" a warm welcome to his study and his table." Cate- 
chists may now and then be invited to tea. 

It is important to influence the wives of Native 
Agents. Sometimes they are sad drawbacks to their 
husbands. If the Missionary is married, when he 
invites the latter, let him also, as far as practicable, 
get the former. Many of them are not accustomed to 
use knives and forks. Where this would occasion 
awkwardness, they can come to tea. 

Holy Enthusiasm.— Next to the influences of the 
blessed Spirit, what is chiefly wanted for the success of 
the Gospel in India is holy, devoted zeal. All reformers 
of every description have been men deeply in earnest. 
Deficiency in enthusiasm is one of the greatest defects 
both in European and Native labourers. It has well 
been asked : — ■ 

"Oh, where is the spiritual perception that looks forth 
on the world as the great scene of a moral conflict, and 
beholds it under the stirring aspect which it presents to the 
beings of other worlds? Where are the kindled eye and 
the beaming countenance, and the heart bursting with the 
momentous import of the Gospel message ? Where the fear- 
lessness and confidence whose very tones inspire conviction, 
and carry with them all the force of certainty, and the 
weight of an oath ? Where the zeal which burns with its 
subject, as if it had just come from witnessing the crucifixion, 
and feels its theme with all the freshness and force of a new 
revelation ? The zeal which during its intervals of labour, 
repairs to the mount of vision to see the funeral procession 
of six hundred millions of souls ? to the mouth of perdition 
to hear voices of all these saying as the voice of one man. 
'send to our brethren, lest they also come to this place of 
torment?' to Calvary, to renew its vigour by touching the 
cross ? Enthusiasm is sobriety here. In this cause, the 
zeal of Christ consumed him ; his holiest ministers have 
become flames of fire ; and, as if all created ardour were 



354 



THE NATIVE CHURCH. 



insufficient, here infinite zeal finds scope to burn ; ' for the 
zeal of the Lord of hosts shall perform it.' "* 

Meetings for Prayer.— The sacred flame which 
ought to burn within the breast of every Missionary 
can only be kindled and maintained from above. The 
Spirit of God must produce all real success in Missions. 
Mere human learning and eloquence will leave men in 
the state described in Ezekiel's vision — bone may come 
to bone, sinews and the flesh may come up upon them, 
the skin may cover them from above ; but there will 
be no breath in them — a nominal profession of Chris- 
tianity, but no spiritual life. The true Missionary will, 
therefore, be a man of prayer, and will seek by every 
means in his power to foster the same spirit in his 
associates.! 



XVI. — THE NATIVE CHUKCH. 

Christian Villages, &c. — When heathen embrace 
Christianity, some Missionaries are disposed to bring 
them together. Mr. Leupolt said at the Liverpool 
Conference : — 

" With regard to congregations, he had advocated from the 
beginning, and still advocated, where it was possible, the 
aggregation of converts in villages. Unless truly converted, 
firm, and men of experience, they would, if scattered among 
the heathen, be carried along with the stream."— Eeport, 
p. 296. 

In some cases, land has been purchased or rented by 
the Missions, and regular settlements formed. In 
North India, and to a smaller extent in some other 
parts, what is called the " compound J system " has been 

* " The Great Commission," pp. 443, 444. * 

t Consult the Ootacamund, Punjab, and Liverpool Conference 
Reports on Native Agency. 

X A compound means a plot of ground on which a house is built. 



CHRISTIAN VILLAGES, ETC. 



355 



adopted by several Missionaries. The arguments in 
favour of the plan are those mentioned by Mr. Leupolt. 
The converts are immediately under the eye of the 
Missionary, and can meet with him daily for Christian 
worship. The general feeling is against this course. 
A critic, noticing the Punjab Conference, wrote as 
follows :— 

" The second great fault of Missionaries is, that they collect 
their Native Christians in little puckka (brick) houses near 
the Mission compound ; they make a kind of Native canton- 
ment ; each neophyte finds his whole outward as well as his 
inner life renewed. Instead of going on as usual, making 
shoes, weighing out grain, and following his honest trade 
or profession or business in the city or village, or starting 
one, he finds himself moved a mile from the contact of his 
countrymen, his idea of a decent residence entirely overset, 
and himself and his wife planted in a kind of foreign garden 
in little glass hot-houses." 

Although some may thus have been preserved from 
falling away, the segregation of converts seems unad- 
visable for the following reasons : — 

1. A feeble dependent spirit is apt to he produced, — 
Additional force is given to one of the greatest defects 
of the national character — want of independence. The 
Missionary is regarded as the " Cherisher of the Poor," 
the " Father and mother 99 of all thus brought together. 
Instead of exerting themselves for a living, they go and 
tell him their wants. He is expected to get employ- 
ment for them or otherwise procure support. Of course, 
they are never satisfied, and always complaining. 

In the foregoing extract reference is made to brick 
houses. A few years ago, a Missionary in the Bombay 
Presidency applied to Europeans for funds to build 
houses for people collected on land, each house to cost 
200 Eupees. As heathen, the men under instruction 
never lived in houses which cost more than perhaps 
one-sixth of that sum, and when any repair w r as needed, 
they easily attended to it themselves. When anything 



356 



THE NATIVE CHURCH. 



went wrong in their fine new houses they would go to 
the Missionary, that he might get the repairs made. 
He built the houses ; why should he not keep them in 
order ? 

It has happened in England that the squire and 
clergyman have been combined in the same individual. 
Experience shows that such a union is undesirable. So 
it is to be deprecated that a Missionary as landlord 
should be brought sometimes into collision with his 
convert tenants, occasionally perhaps requiring to eject 
them for non-payment of rent. It is a maxim with 
Hindus, — Never pay unless you are compelled. 

The tree in the midst of the forest has little strength 
of support ; it is the oak exposed to every wind under 
heaven, which strikes out its roots firmly. In spiritual 
things, it is the same. The Eev. F. Baylis says : — 

"Our people truly are weak, and in the midst of the 
heathen they are exposed to some peculiar temptations, 
which may not assail them in a Christian village, though 
there may be others there of equal power ; but, while a few 
may yield to these temptations, and fall away, because they 
were not of us, the piety of others will be strengthened. ... I 
can testify that some of our strongest and best Christians are 
those living in the midst of heathens, and thus bearing 
witness for Christ."* 

2. There is danger of attracting worthless characters 
by the hope of worldly advantages. — In some cases 
professed converts are allowed to have houses rent 
free; expectations are entertained that, somehow or 
other, the Missionary will afford them temporal assist- 
ance. Mr. Baylis says, " I am obliged to confess that 
the two or three Christian villages that have been 
formed in South Travancore are far from being in a 
satisfactory state." He adds that, unless the Missionary 
has the power of expelling those who misbehave, " the 
village may ere long become a sink of iniquity, prove 

* " Ootacamund Conference Kepo-rt " p. 258. 



CHRISTIAN VILLAGES, ETC. 



337 



the source of his greatest pain and anxiety, and be a 
disgrace to our holy religion." 

3. It hinders the spread of the Gospel, and is opposed 
to the spirit of the New Testament. — The disciples of 
Christ were to be like salt, or leaven, diffusing an 
influence around. " I pray not that thou shouldst take 
them out of the world, but that thou shouldst keep 
them from the evil." In India, there is perhaps no 
agency which has been more effectual in inducing 
people to place themselves under Christian instruction 
than the influence of relatives. 

The system is the old Eomish improvement upon 
the method of Christ — monachism revived under a 
different form. 

The trials of converts living among the heathen are 
less than many suppose. Again and again Missionaries 
have testified, that when they have changed their 
system and left converts among their countrymen, 
anticipated dangers proved groundless. The following 
observations should also be borne in mind : — 

"We are constrained, dear Brethren, to regard you as in 
much danger of yielding too much to your sympathies. . . . 
Consider the history of the progress of Christianity in all 
ages. Through what terrible suffering ! What mockings 
and scourgings ! What bonds and imprisonments ! 6 They 
were stoned, they were sawn asunder, were tempted, were 
slain with the sword. They wandered about in sheep- 
skins and goatskins, being destitute, afflicted, tormented 
(of whom the world was not worthy) ; they wandered in 
deserts, and in mountains, and in dens and caves of the 
earth.' Had not the King of Zion good reason for all this ? 
And this is as true of converts under the Christian dispen- 
sation as under the old. For some reason it has pleased 
God to connect severe suffering with the introduction of the 
Gospel into almost every land and people. In India, where 
a great Protestant empire has the rule, there can of course 
be no outlawry against the Christian convert, no unsheathing 
of the sword, no kindling of the faggot. But does the 
compassionate and all-wise Saviour design there shall be no 



358 



THE NATIVE CHURCH. 



severe trial of faitli and patience, no painful test of the love 
and principle of His disciples ? We cannot believe it. 
Without a severe discipline of some sort, the Gospel will not 
take deep root in the soil. The religion will be mercenary, 
time-serving, and open to all heresies and immoralities." * 

Where a youth, belonging to a family bitterly opposed 
to Christianity, is baptized, it may be necessary for 
him to come to the Mission premises, but an adult 
convert should be encouraged to remain in his own 
house. Instead of his coming to the Missionary, the 
latter should go to him as often as possible. A Catechist, 
if available, should be settled in the place. 

Interference with Temporal Concerns. — This may 
be noticed here as allied to the preceding. 

The Missionary will probably deny the obligation 
which Native Christians, like Mr. J. P. Eaow, would 
seek to impose upon him of providing converts with 
employment such as they like.\ 

If the Missionary is on friendly terms with civilians, 
he will often be asked for letters of recommendation 
to them. Hough has the following remarks on this 
point : — 

" The officers of Government are teased with applications 
of this nature from every quarter, and are often obliged to 
make a deserving individual wait a long time for a situation. 
Some of the offices are filled with writers, who work several 
months without emolument, in order to entitle themselves to 
be first promoted, as vacancies occur. A Missionary ought, 
therefore, to be careful how he subjects his friend to the 
alternative of either refusing to comply with his request, or, 
if he grant it, of passing over many who have a claim to 
preference, and are better qualified for the service than the 
person he may recommend. Such an application would not 
be listened to by a man of the world, and perhaps would be 
dismissed in anger. The public servants seldom or never 
interfere in this way with each other's patronage ; and a case 
will rarely occur that can justify a Missionary in making 

* Letter of American Deputation, " Ahmedmiggur Report," p. 95. 
f " Punjab Conference Report/' p. 217. 



INTERFERENCE WITH TEMPORAL CONCERNS. 359 



such a request. Besides, if he once interest himself on 
behalf of a Native in such matters, he will have incessant 
applications for a similar favour : whereas, if the first peti- 
tion be dismissed, he will be spared a great deal of trouble 
in future. He has only to explain to the man, that every 
gentleman has his appropriate department of service ; that 
his own is that of religion ; and that, as he should not be 
pleased with any one for interfering with him in the 
appointment of his servants, so he cannot think of troubling 
others." * 

Laivsuits, Oppression. — Caution is necessary in re- 
ceiving accounts of cruel treatment, ascribed to the 
opposition of the heathen to converts. Hough says, 
" I have known Native Christians complain without 
reason, and more than once have had cause to suspect 
that they were the aggressors." He adds : — 

" Should it appear that the heathen only are to blame, it 
will be much better to try the effect of expostulation, and 
exhort them to peace and goodwill, than to hale them forth- 
with to the judge. Such is the Native's respect for the 
European character and rank in the country, that this mode 
of proceeding will often prove successful ; and in that case, 
a kindly feeling may be produced in their minds, instead of 
the animosity usually occasioned by judicial proceedings." 

As a general rule, it is undesirable for the Missionary, 
or any of his Native Agents, to appear in Courts. A 
hostile judge might take the opportunity of insulting 
him publicly as having nothing to do with the case. 
An impression would thus get abroad that the Mis- 
sionary was in bad odour, and that any connection with 
him would be prejudicial. It has been mentioned that 
Ehenius employed a Native Lawyer to defend op- 
pressed Christians. Ordinarily the Missionary should 
limit himself to giving advice. Still, there are circum- 
stances in which the Missionary is bound publicly to 
take up the cause of his people : — 

" Even when the Government of Madras censured the 
* " Missionary Yade Mecuin," p. 97. 



360 



THE NATIVE CHURCH. 



Missionaries for appearing in Courts of Justice as the friends 
of tli 8 oppressed Christian, the Home Government reversed 
the censure, and vindicated the conduct of the Missionary 
as being the natural and proper guardian of the just civil 
rights of the convert." 

The Committee of the Church Missionary Society, 
while mentioning the above, give, at the same time, 
the following directions : — 

" The Committee affectionately but earnestly warn each 
Missionary, especially every young Missionary, not to take 
up supposed grievances too hastily ; but to wait and consult 
with other Christian men till they have ascertained the 
reality and importance of any alleged social or civil wrong. 

i; The Missionary should never assume a position of 
hostility to the ruling powers, or have recourse to public 
censure, or the lash of newspaper invectives. Let him rather 
address the authorities in respectful and confiding terms, as 
those upon whom God has laid the responsibility of up- 
holding the great principles of Christian duty. If such 
addresses be unheeded, let a temperate statement of the case 
be transmitted to the Mission Directors at home, with such 
particulars as will bear the closest sifting, and as the 
Missionary is prepared to avow before the public." * 

Forming Congregations. — It is the practice in Tin- 
nevelly and some other districts, when a body of in- 
quirers show a disposition to give up idolatry and to 
embrace Christianity, to take down their names as per- 
sons under instruction. A Catechist of tried character is 
sent to reside among them. If they are few in number, 
he likewise teaches the young. Where many come 
over, a Schoolmaster is also appointed. Should no 
Catechist be available, one in the neighbourhood visits 
the place as often as possible. 

The advantages of congregations are thus stated by 
the Madura Mission : — 

" Why is it that congregations are organised ? Why not 
* "Church Missionary Intelligencer" for 1860, p. 261. 



FORMING CONGREGATIONS. 



361 



freely preach to all, and gather into churches those whom 
the Lord is pleased to convert ? To this we answer : It 
must be obvious, that minds sunk in the deep darkness of 
heathenism cannot at once understand the mysteries of the 
Gospel. The truth must be repeatedly explained and 
enforced, and conscience and all the moral powers aroused 
and educated. Then conviction of sin and faith in Christ 
may follow. 

" But people, while heathen, will not give such attention 
to Christianity as to secure this result, nor can they without 
subjecting themselves to the charge of apostacy. For to 
attend our religious services regularly, or to examine the 
Bible prayerfully, would imply, in the judgment of the 
community, a reception of the Christian faith. Here is the 
necessity for Christian congregations. The people, while 
heathen, can be led to see that Christianity is better than 
idolatry. They can be persuaded to abandon the latter and 
receive the former. But congregations thus formed will at 
first be unstable. It would be unnatural that all who join 
them should stand firm in the time of persecution. The 
motives to go back are many. The power of public opinion, 
their own evil natures, and the snares of the devil are all 
against them. It should, therefore, be expected that a large 
proportion will return to their former faith. It is only after 
the image of Christ has, by the Holy Spirit, been inwrought 
into the hearts of a portion of any community that we can 
hope to see stability." 

Persons should not be received who hope to derive 
direct pecuniary benefit from the Mission, nor those 
engaged in unjust lawsuits, &c. In other cases, there 
should be no scruples. It has already been mentioned 
that the late Mr. Kagland aimed at a high standard 
from the commencement, and was very slow in sending 
Catechists. The consequence was that the number of 
converts was exceedingly small. The recommendation 
of the Ootacamund Conference will work much better 
on the whole : — 

" That when any number of heathens openly abandon 
idolatry, and desire to be formed into a congregation of 

E 



362 



THE NATIVE CHURCH. 



inquirers under the instruction of a Missionary, they should 
he received, though their motives may be, in part, of a low 
and inferior character ; but that great judgment and caution 
are requisite in the management of such congregations, and 
that no effort should be spared to show them the necessity of 
their being actuated by higher and purer motives, in order 
to their enjoyment of the spiritual blessings peculiar to a 
genuine Christianity." — " Report," pp. 264-5. 

A Catechist possessing prudence and piety will, in 
most cases, with God's blessing, be instrumental in 
bringing about a change. While sympathising with 
the people in all their troubles, he will take care not to 
involve himself in their lawsuits. As far as possible, 
he will act as a peacemaker. Fends have thus often 
been terminated, forming the commencement of a 
happier state of things. At first the Catechist will 
probably require to give instruction from house to 
house. An effort should be made to gain the con- 
fidence and goodwill of the people. An interest should 
be taken in all belonging to them, and especially in the 
welfare of their children. " Where the head goes, the 
tail follows." This is peculiarly the case in India. 
Great attention should therefore be paid to the leaders 
of the little community. Their conversion should be 
sought with earnest prayer to God. At the same time, 
others should not be neglected. Wherever an im- 
pression seems to have been produced in any case, it 
should be carefully followed up. 

Meetings for public worship on Sabbath should be 
immediately commenced. In general it is a bad plan 
to build a Church for the people at the expense of the 
Mission. Let the meeting rather be held at first in 
some convenient house of one of the best disposed of 
the leading men. By degrees the Catechist may sug- 
gest the desirableness of having a separate place of 
worship. In the rural districts of India, a large pro- 
portion of the people build their own houses. They 
can therefore very easily erect a small chapel. Though 



FORMING CONGREGATIONS. 



of the humblest description, it will possess special 
interest as being their own. They will guard against 
injury from white ants; where repairs are needed, 
they can easily be attended to. On the other hand, 
if a good brick chapel were built by the Mission, 
masons would require to be engaged for its repair, and 
the people would think that it was no concern of theirs. 

As the little congregation gathered strength, the 
first place of meeting, perhaps little better than a shed, 
would be replaced by a succession of buildings, each 
larger and better than the preceding. 

Daily Services have been adopted to a large extent in 
Tinnevelly and in a few 7 other districts. Dr. Caldwell 
thus describes them : — 

" There are one or two full services weekly, besides the 
Sunday services, in every station where a Missionary resides, 
when the entire service for the day is read, and a sermon 
preached ; but at the ordinary morning and evening prayers 
to which I now refer, and which are conducted by the 
Native teachers in the various villages of a district, we are 
content with an abbreviation of the prayers, such as would 
be read at family worship, together with the Psalms, or one 
of the lessons, and a brief catechisation or exposition. 
Catechisation, or catechetical instruction of some kind, is 
never omitted, morning or evening, and forms everywhere 
the chief means in use for training up our people in Divine 
knowledge. Generally, the Native Teacher teaches the 
people only one subject a week, a subject appointed by the 
Missionary in accordance with some general plan of instruc- 
tion, and the people are examined as to their acquaintance 
with it on the occasion of the Missionary's next visit. This 
reiteration of the same lesson is found to he necessary, if 
we wish the mass of the peojDle to make real progress : for 
the same persons are not present every day, and even if they 
were, we find we must repeat the same statement frequently, 
6 line upon line, and precept upon precept/ and put it before 
their minds in different lights, before the majority of them 
thoroughly comprehend it. In general, the women alone 
attend prayers in the morning, when the men are out at work 

R 2 



364 



THE NATIVE CHURCH. 



in their fields, and the men alone in the evening, after the 
work of the day is over, when the women are engaged in 
preparing the evening meal, the principal meal of the day. 
All children, however, attend both morning and evening, and 
there are a few older people here and there, who, like Anna 
the prophetess, 8 depart not from the temple day or night. 5 " * 

Uneducated converts most require daily services ' as 
substitutes for family worship. There is greater diffi- 
culty in securing the attendance of the higher classes, 
and many Missionaries prefer that they should have 
prayers with their families. 

Public Worship. — The principle observed in the 
liturgy of the Church of England — requiring the peo- 
ple to take part in the service throughout — is pecu- 
liarly adapted to the condition of new converts. Their 
minds being almost totally undisciplined, it is very 
difficult for them to give continued attention either 
to a long prayer or a long sermon. The vacant look 
during a protracted address often indicates plainly that 
the mind of the hearer is untouched. Even apparent 
attention is not a certain criterion, as is shown by Dr. 
Paterson. (See page 178.) 

Sermons should not be read ; the tone of the voice 
should be varied, and the delivery animated and full 
of action. As observed in the chapter on preaching to 
the heathen, abstract reasoning must be avoided, and 
ideas illustrated by parables and other figures. In 
addition, it is common in Tmnevelly and elsewhere 
occasionally to ask questions. This tends to arouse the 
people and carry them along. 

The great aim of the Missionary should be to preach 
Christ. The late Mrs. Mundy remarked : — 

" There ought to be in every sermon, whatever the subject 
might be, so much of the Gospel — such a full exhibition of 
Christ in his glorious character and his perfect work, that, 
should there happen to be a single sinner present who had 



* " Tinnevelly Missions," pp. 62,. 63. 



SUNDAY SCHOOLS. — SINGING. 



365 



never heard the truth before, he might, though he should 
never hear it again, not be suffered to depart without being 
made clearly to understand the way of salvation, and the only 
medium through which he could possibly be reconciled to 
God, and his soul be saved from the ' bitter pains of eternal 
death. 5 This is the only way in which a Minister can hope 
to make £ full proof of his ministry,' and be f free from the 
blood of all men.' "— " Memoirs/' p. 240. 

Sunday Schools. — It has been shown (p. 167) that 
even in England many of the hearers do not understand 
sermons. Much more is this likely to be the case in 
India. Hence in several Missions, especially in rural 
districts, it is found more profitable to the people to 
have only one sermon on Sunday morning. In the 
afternoon, all present, both old and young, are formed 
into Bible classes. Adult males and females unable to 
read, receive oral instruction. In this way they often 
learn more than they can from a sermon. 

Singing. — Dr. Mullens thus describes its quality in a 
village congregation in Bengal : — 

" Then commences the singing, belonging to a very early 
stage of civilization, defying all ' scale / a long roll with twists 
and turns, repeated and repeated yet again and screamed and 
shouted at the very top of the voices of the men and boys, 
who seem to think that energy and sound are convertible 
terms with music and melody ! Few ears can stand that 
portion of the service, though thoroughly well-meant. 55 * 

When some members of the congregation have 
passed through Boarding Schools, the singing is com- 
paratively fair. Still, both, on account of the difficulty 
of teaching adults European tunes, and the preference 
of the people for their national music, Missionaries in 
several parts of India use hymns set to the latter. Some 
of the words and airs are very beautiful ; though others 
seem to Englishmen to be monotonous and wanting in 
character. The national music appears to be gaining 



* " Memoirs of Lacroix." p. 96. 



366 



THE NATIVE CHURCH. 



ground. In different parts of the country, apparently 
without any communication, a movement has taken 
place in its favour. 

Cottage Lectures.— Evening meetings may often be 
held with advantage in houses conveniently situated. 
The aged and infirm, who are not able to walk to 
Church, may thus be reached, and persons in the neigh- 
bourhood who are not in the habit of attending public 
worship, may sometimes be induced to come. The 
occupants of the houses should be urged to invite their 
friends. 

Prayer Meetings.— On the importance of these it is 
unnecessary to dwell. Native Christians, in general, 
have great fluency in prayer, and their petitions are 
often appropriate and touching. 

Wynne says, " The chief things to be aimed at in 
prayer meetings are brevity and warmth. The readings 
should be short, the expositions short, and the prayers 
short."* 

Attendance Register. — The Eev. F. Wilkinson, 
South Travancore, says : — 

" I have endeavoured during the year to impress the people 
with the importance of a regular attendance on Divine 
worship. Each congregation has a book containing a list of 
the adult members of the congregation. The Cateehist reads 
this list at each service on the Sabbath, and places a mark 
opposite the names of those present. These lists are examined 
and re -written every six months. On examination, the names 
of those who were very irregular, unless there be a sufficient 
reason for their irregularity, have been taken out of the list, 
placed at the end of the book, and an account kept of their 
attendance. If they improve in attendance, they are re- 
entered in the list. Such discipline, though it may diminish 
the numbers in our congregations, has, I believe, a whole- 
some effect upon the people." — " Report " for 1863, p. 7. 

In most cases, it will not be practicable to call out 



* " The Model Parish," p. 22a 



MISSIONARY MEETINGS, 



367 



names in cities ; nor even in some rural districts. It is 
very desirable, however, to keep some account of the 
attendance. 

Learning to Read. — Converts, not too old, if unable 
to read, should be urged to learn. By using large 
sheet lessons, beginning with easy words of two letters, 
many may be taught. A commencement should not 
be made with the alphabet, for the number of the 
characters is apt to be discouraging. 

Every Missionary should know exactly how many of 
his converts can read. 

Copies of the Scriptures. — Inquiry should be made 
whether each family, containing a member able to read, 
possesses a copy of the Word of God. 

Family Worship, — The observance of this should be 
frequently enjoined, and the necessary directions given. 
At least one discourse a year should be devoted to the 
subject of family religion. 

Visiting. — The maxim is well-known, u a house- 
going minister makes a church-going people." Much 
knowledge and influence may thus be gained, which 
may be turned to the best account. 

Social Meetings. — Christian headmen and others 
may occasionally be asked, with advantage, to tea. Care 
will be necessary to prevent jealousy on the part of 
those who cannot be invited. 

Missionary Meetings. — A Missionary Prayer Meet- 
ing on the first Monday of the month has long been 
maintained by some denominations. Interesting intelli- 
gence might then be communicated. An Annual 
Missionary Meeting, in connection with efforts made by 
the congregation, should also be held. 

Hinduism has numerous festivals which please the 
people. A little variety and excitement of a Christian 
character may be legitimately employed. 



368 



THE NATIVE CHURCH- 



The Missionary Diagrams of the Working Men's 
Educational Union, or Magic Lantern Slides illustra- 
tive of Mission work, may be exhibited with great 
advantage. 

Special Services.— The Eev. C. H. Spurgeon makes 
the following suggestion to Ministers : — 

" Allow me, beloved friends, to urge upon you, with all 
affection, the adoption of special means for the conversion of 
your congregations. Many Pastors can bear witness, that 
persons who have remained undecided under their ordinary 
addresses have been led to surrender their hearts to Jesus 
at a special meeting, when exhortation, persuasion, and 
instruction were all aimed at the seeker's spiritual good. 

" Will you not, then, if you have hitherto omitted to do so, 
give serious heed to the suggestion that you should hold a 
series of services for calling in the careless population around 
you, and for leading to decision, under the power of the 
Holy Ghost, those who have heard in vain ? To secure the 
ear of the outside world let all means be used. If men will 
not come into our chapels, let earnest services be held out of 
doors, or wherever else the people will come. 

" Let our members be exhorted to assist us in drawing 
in the outlying multitude to hear the Gospel. Let them hold 
cottage meetings and other gatherings, which they may be 
qualified to arrange or assist in conducting. To win atten- 
tions from our neighbours, it may be in some cases best to 
call in other Preachers to give interest to the services. A new 
voice may attract ears that have grown dull of hearing under 
us."* 

Kemble suggests "that special services be so used 
as to maintain their character as special. They are 
temporary, and will have a certain effect for a time ; but 
when they are long continued, their special influence 
wdll come to an end. In special movements novelty is 
an important element, and contributes much to their 
success. They will feed our regular congregations. "f 

* " New Year's Address to Ministers," abridged. 

f " Suggestive Hints on Parochial Machinery," p. 32. 



MEMBERS OF CONGREGATION. 



EFFORTS FOR VARIOUS CLASSES. 

Communicants. — Church members are a very im- 
portant class, and should receive special attention. 
Their names and addresses should be registered, with, in 
each case, the age and occupation of the parties. Those 
who live near each other should meet w 7 eekly, as noticed 
under " Elders." They should be urged to acquire clear 
and enlarged views of Divine truth, to seek advance- 
ment in religion, to maintain consistency of conduct, 
to manifest a Christian temper, to be eminent for a 
right discharge of all social duties, and to make earnest 
efforts by every means in their power for the spread of 
the Gospel.* From this class must be drawn the lay 
agents noticed in another section. 

Members of Congregation. — This class includes 
persons at various stages of progress. Some may have 
only recently placed themselves under Christian instruc- 
tion. Such should be carefully watched over and taught. 
Often, however, there are many persons, merely members 
of congregation, who remain contented with their 
position. It is to be feared that some are the victims of 
a great delusion. Dr. Campbell says : — 

" The Churches grant them privileges, and treat them in a 
manner which must inevitably generate a notion that there 
is a great and essential difference between them and the 
world around, who stand connected with no Christian 
society, and that they are, at least almost, if not altogether, 
Christians. They are allowed to be largely mixed up with the 
Churches. The Churches are not simply consenting — they 
are inviting parties. They have laid the snare — the con- 
gregations have only fallen into it : they marry them, they 
baptize their children ; in sickness and in sorrow they visit 
their families, as they do those of their own members : after 
death, they give them what is designated Christian burial, "f 

Every effort should be made to impress upon such 

* James's " Church Member's Guide." f u Jethro " p. 242. 

R 3 



370 



THE NATIVE CHTJECH. 



persons the worthlessness of a mere outward profession 
of Christianity. They should, if possible, be induced 
to meet weekly in classes for instruction. Each class 
should not contain more than twelve. Dr. Campbell 
thinks that it would be advantageous to have two or 
three Church members in each class, f? Thus it is 
among the Wesleyan Methodists, whose classes are com- 
posed of believers and others desirous to 6 flee from the 
wrath to come.' " * 

Christian Children. — Great care should be taken 
that the children of all parents under Christian instruc- 
tion receive as good an education as circumstances 
admit. Many of the Native Christians in rural districts 
were originally low in the social scale. It is important 
in every respect to elevate them. At the same time, 
the education imparted must be suitable to the station 
in life they will probably occupy. Such as promise to 
become valuable Mission Agents should receive a good 
education. Others who can only be expected to be 
ordinary labourers would be unfitted for work by re- 
maining long at school. Still, all should be taught 
sufficiently to be able to read the Word of God. At 
least every year, when the census is taken for the 
" Keport," the names and ages of the children should be 
registered, with a notice if they are at school. Lads 
employed daring the day should be encouraged to go 
to night schools. All should attend Sunday schools. 
Young men should be received into Senior Classes. 

Sermons specially addressed to the young should be 
preached at stated periods. The duties of parents should 
form at least once a year the subject of a discourse. 

The Sick. — In visiting the sick, one of the first 
objects to be aimed at is to find out, as correctly as 
possible, the spiritual condition of the patient. Bishop 
Wilberforce says : — 

" First, you should endeavour to ascertain the great 
* "Jetkro,"p. 247. 



SELF-SUPPORT. — IMPORTANCE. 



371 



question of all : Is the soul to which you are ministering 
really converted to God or not? Has the man really 
repented of his sin ? Has he really sought and found 
pardon in the blood of Christ ? If not, the mere comforting 
him in his sin, instead of comforting him by making him 
know his utter sinfulness, and drawing him to Christ for 
salvation, and so for true peace, is really nothing else than 
slaying his soul."* 

" Great consideration/ 5 says Wynne, " should always 
be given to the bodily state. In violent sickness the 
sentences spoken must be short, pointed, and plain. 
Sometimes a few striking verses of Scripture, distinctly 
repeated, is all that can be borne. Sometimes a simple 
declaration of the free pardon that is in Christ Jesus."f 

The patient may be recommended to use himself 
some of the ejaculatory prayers in the Psalms. 
Champneys says, " I have always found it very useful, 
in visiting the sick, to repeat briefly, in the parting 
prayer, what has been said in the particular teaching of 
that visit." % 

SELF-SUPPORT. 

Importance. — One of the greatest mistakes made in 
the management of Missions in India has been the doing 
everything for converts, instead of calling forth their 
own efforts from the commencement. The old practice 
has thus been described : — 

" Frequent visits of English Missionaries ; despatch of 
Native Catechists ; cart -hire, mules, forage ; expenses at 
inns ; hire of a house or two ; before long, building of a nice 
large chapel ; appointment of one or two Catechists on com- 
fortable salaries ; schoolroom and furniture ; schoolmaster 
on salary ; and so on. General result : a large annual bill to 
pay in London ; conviction on the part of the new converts 
that English people are very rich, are their mother and 
father, and that they themselves need do and give nothing !" 

* "Addresses to Candidates for Confirmation," p. 130. 
t "The Model Parish." p. 148. See pp. 143-153. 
i " Parish Work," p. 42. See pp. 28-45. 



372 



THE NATIVE CHURCH. 



Dr. Anderson justly remarks : f The self-supporting 
principle among Native Christians, in all its applications, 
needs an unsleeping guardianship and culture."* This 
is further urged in the following extract : — 

" The Native Churches, like young children, are conscious 
of weakness, and prefer things to be done for them. A wise 
Missionary, and the Society which sustains him, should there- 
fore from the outset resist the tendency which most Mis- 
sions show to perpetuate the dependent system. In 
former days, before our present experience was gained, 
Missionary labours assumed a shape which fell in with the 
simple character and position of the Native Church, and 
tended to perpetuate it. In many Missions of many Societies 
everything was supplied to the Churches — men, buildings, 
schools, and funds. All motive power came from outside ; 
and the members grew numerous, and money began to fail, 
before it was thought that they could do anything for them- 
selves. Under pressure they have begun to do much ; and 
everywhere it is found that the effort, once made, being based 
on right principle, brings a double blessing. It both 
relieves a Society's funds, and infuses new life into the 
Churches that put it forth. Principle is strengthened, self- 
confidence is gained, liberality increases, union is promoted. 
It is these things which are raising the Churches of recent 
days to a much higher position than their predecessors held. 
But there is a readiness to go backward ; the greater strength, 
wisdom, and resources of Missionaries and Societies, so 
overawe the Churches and discourage their own small efforts, 
that dependence seems natural, as certainly it is easy ; and 
it requires constant watchfulness on the part of the Mis- 
sionary, and constant encouragement and pressure on the 
part of a Society, to maintain the right and healthy course, 
and to urge the Churches forward in the path of true self- 
help." f 

The compiler pressed upon some Missionaries in 
Bengali the great importance of training their people 

* " Memorial Volume," p. 326. 

f " London and Calcutta/' pp. 206, 207. 

% To prevent misconception, it should be stated that some Native 
Christians in Calcutta have displayed very commendable liberality. 



SELF-SUPPORT. — IMPORTANCE. 37 3 

to self-support. One reply was, our Native Christians 
are, in general, only nominal professors ; when truly 
converted they will give. The Gospel has been faith- 
fully preached to the above Native Christians for thirty 
years. Why is it that there are so few real converts ? 
One great reason is, that they have had everything 
done for them ; the reverse of our Lord's saying has 
been practically taught, " It is more blessed to receive 
than to give." Experience seems to show that where 
Native Christians hang like a dead weight on a 
Mission, the preaching of the Gospel seems to lose its 
power. A more cruel wrong can scarcely be inflicted 
than to render people helpless dependents on others. 
So far from exciting gratitude, none have less of the 
feeling. 

In support of the above the following may be 
quoted : — 

" The Committee cannot, therefore, too frequently urge 
what the last thirty years of Missionary experience have so 
plainly taught — the necessity of stimulating from the first, 
among Native converts, voluntary effort ; effort humbly 
dependent towards God, independent and self-reliant towards 
the Foreign Missionary Society. 

" It is sometimes said that such attempts must be deferred 
till a higher spiritual tone has been attained. The opinion 
of the Committee, and of many experienced Missionaries, is 
the reverse of this. They think that the absence of these 
efforts is often the cause, rather than the consequence, of the 
low spiritual condition referred to."* 

An experienced Missionary once remarked to the 
compiler, " Our native preachers are always making 
excuses for their poor people." One of the surest ways 
to improve their temporal circumstances is to train 
them to give to the cause of Christ. 

But it is not merely the actually poor who do 
nothing. The compiler has a list before him of a 

* Instructions to New Missionaries, il Church Missionary Intelli- 
gencer/' August, 1869. 



374 



THE NATIVE CHURCH. 



Christian village in Bengal, containing 87 families. 
Each had on an average three acres of land under 
cultivation, and possessed three bullocks. So far as he 
could ascertain, their religious contributions were nit 
He has another list, supplied by the Eev. W. Clark, of 
a village in Tinnevelly, containing 59 families. The 
land owned is given in native measurement, which the 
compiler cannot reduce to the English standard. How- 
ever, there was on an average only one bullock to each 
family. The contributions of the people in the latter 
case amounted during the year to Es. 109-14-2 ; or 
about 1 Eupee 14 As. per family. In 1863, about 400 
families in the district of the Eev. E. Sargent, Palam- 
cottah, raised Es. 1371 or £137 2s. When it is con- 
sidered that a labourer in that part of India earns 
little more than 2s. a week, the foregoing sum must 
be increased nearly sixfold to represent a propor- 
tionate amount in England. £137 2s. x 6=£822 12s.; 
or upwards of £2 for each family. The salaries of all 
the Native Agents in Mr. Sargent's district are now met 
by the contributions of the people. 

The original state of those who placed themselves 
under instruction in Kishnaghur and Tinnevelly did 
not differ so very widely as some suppose. The former, 
however, seem to have been continually thinking, 
"what can we get from the Mission?" whereas the 
latter, from the outset, were trained to help themselves. 

It has been well observed, " If you wish to get up 
a party, don't give them money ; but take money from 
them." D. F. McLeod, Esq., remarked in his paper 
read at the Punjab Conference : — 

" It has been found, that even children of the ragged 
schools begin to take an interest in Mission work, when once 
persuaded to contribute to it — as this gives thern (to use 
their own expression) 'a share in the concern.' And I 
believe that, in Churches gathered from amongst the heathen, 
an increase of spirituality has always occurred when they 
have undertaken to support their own Pastors." — P. 137. 



SELF-SUPPORT. — IMPORTANCE. 



375 



To teach people to contribute towards the erection 
of their church often leads to higher things. They 
will value the building more ; they are likely to attend 
more regularly, and to give more heed to the things 
that are spoken. 

There are other advantages. A Missionary in 
Bengal complained, that after he built a fine Church 
for his Xative Christians, they would not take the 
trouble of stopping a hole in it to keep out jackals. 
Xot many miles off, the Xative Christians belonging 
to another Society built a Church entirely at their 
own expense. Of course, they looked upon it in 
a very different light. And not only so. An old 
Muharninadan in the neighbourhood remarked, " Xow 
that the Xative Christians themselves have taken to 
build their own Christian mosques, they must be in 
earnest.*' 

At present the resources of Missionary Societies are 
absorbed, to a large extent, by the maintenance of 
religious ordinances and schools among converts, so 
that new stations cannot be occupied. It is evident 
also, that the many millions still perishing for lack of 
knowledge cannot be evangelised bv the Protestant 
Christians of Europe and America alone. The great 
aim should, therefore, be, with the Divine blessing, to 
rear a vigorous Christianity, able to propagate itself. 

If due means were employed, probably in few parts 
of the world would converts give more liberally in 
proportion to their incomes than in India. Judging 
from the fact, that for many years reports of some Mis- 
sion stations have appeared without a line of reference 
to self-support, it would appear as if, in some cases, 
neither Missionaries nor Home Committees cared 
about the matter. 

A Missionary in Persia remarked, "Xt-storian oxen 
eat from the straw of America." A Xative Christian 
afterwards said, " That word has worked in my heart 
ever since. I trust that hereafter we will eat our own 



376 



THE NATIVE CHUECH. 



straw."* May a similar change soon take place in 
India ! 

Objects. — Some of the principal may be mentioned : — 
Support of Pastors and Cateohists. — This is the 
primary duty of the Native Church. It should there- 
fore be the leading object presented. Every effort 
should be made to bring it prominently before the 
people. In South Travancore sometimes nearly two 
thousand Native Christians assemble at Missionary 
gatherings. The Annual Meeting, when the accounts 
are presented showing w r hat has been done towards 
self-support, should be regarded as one of special 
importance. Effective speakers should be secured to 
stimulate the people to increased exertions. 

Dr. Mullens says, that the system of annual appropri- 
ations, now adopted by several of the great Missionary 
Societies, may be used to stimulate self-support : — 

" On the one hand, the Directors of a Society may take 
this position : c Native Churches have no claim upon us and 
upon foreign Churches for the maintenance of Gospel ordi- 
nances intended to secure their spiritual welfare ; our work 
is to maintain a Gospel agency among the heathen/ On the 
other hand, they may say : ' Under the conditions of heathen 
life you have been comparatively poor ; your resources are 
few; but we will help you to secure you chapels and schools, 
and to maintain your Pastors, until you can do this for your- 
selves/ The entire control of Missionary Agency and of 
Missionary expenditure is thus placed in their hands. 
Their duty is limited to the maintenance of the foreign 
Missionary, with his special line of wants, and such Native 
Agency as may be wisely employed with him. The aid 
given by Christian affection to the Native Churches is 
annually examined ; it can be judiciously applied according 
to their standing, strength, and wants ; it can be specially 
directed to stimulate their own efforts ; and it may be so 
controlled as to prevent or diminish the occurrence of a 
Society's debt."| 

* "Woman and her Saviour in Persia." 
t " London and Calcutta pp. 206, 207. 



OBJECTS. 



377 



Church Building, Repairs, &c. — In the early 
days of Missions, some Societies built expensive 
Churches with steeples or towers. The effects of this 
have already been noticed. Xow a wiser course is 
generally taken. Some Societies do not make any 
building grants. The erection and up-keep of Churches 
are thrown entirely upon the people. As a rule, no 
congregation should ask help to build their place of 
worship. If they are few in number, a small cheap 
building: will suffice, which in India they can easily put 
up for themselves. If they require a large building, 
their means will be in proportion. Instead of doing- 
something for themselves and then begging, right and 
left, for the remainder, the aim should be to make each 
congregation meet the whole expense. It simply 
requires more time. Let the people make an extra 
effort for two or three years, and the object will be 
gained. 

A Missionary in Travancore wished to have a large 
brick chapel at the Central Station for Missionary 
Meetings, &c. He applied to friends in England for 
help ; but none was received. Upon this, he made 
additional efforts to stir up the people, and with such 
success, that they raised twice as much for religious 
objects as ever they did before. 

In the Cuddapah District, a number of poor 3Ialas, 
or Pariahs, have placed themselves under Christian 
instruction. The following extract from a Report of 
the Rev. J. Higgens, S. P. G., will show what can be 
done even among such a people : — 

" I have always found that help is often unappreciated, 
whereas ; help v ourselves ' never fails to draw out some sjood. 
Acting in accordance with this principle, I have insisted in 
every case when, for instance, a new school-room was to be 
built, an old one repaired, or any furniture, &c, to be pro- 
cured, that the people should effect it by subscriptions among 
themselves, and look to me for no more than my ; share ' as 
an individual interested in the concern, Thus it has resulted, 



378 



THE NATIVE CHL-ECH. 



that though, during the year four little school-rooms or 
chapels have been built, and numerous necessary articles 
supplied in each village, no outside assistance has been 
solicited, and the people have borne most of the burden 
themselves. I confess, indeed, that these new chapels are 
far inferior to the olden ones in make and size, ancl I would 
much rather prefer better built places for the worship of 
God, but I have the consolation to think that while at first 
the people gave but a tithe compared with what was furnished 
out of the Mission Fund, now the Missionary's quota is but 
small, and the people make up the rest. Besides, when a 
village has built up a school-room with their own money, 
they are more proud of it, they take better care of it, and 
they lose the habit of looking to the Missionary for every 
little thing that must be done to it. 

" Let us enter one of these unpretending edifices. While 
yet at a distance from it, you may see its white walls 
flashing out in bright contrast with the green cultivation 
around. It is built of rubble and covered with thatch, and 
is about 25 or 30 feet long by 12 or 15 in breadth, and 
presents a clean well-swept room with whitened walls, to 
which Native idea of decoration has added a broad streak of 
red all round the base. At one end is a table, rude and 
country made, with a bench beside it that serves as the 
Missionary seat ; both have been purchased with the people's 
money, and the ' fair white ' cloth which serves as an altar 
cover has been woven by the men for this particular pur- 
pose, the women having spun each her hank of yarn. The 
bell that summons the people to prayers, and the cymbals 
with which they accompany their singing, have been bought 
by subscription. On the table is a little wood box with a 
slit on the lid ; it is the village exchequer, and is now 
weighty with six months' collections, principally derived 
from the weekly offertory ; and the little tin platter by it is 
the collection plate which goes round once a Sunday."— 
"Mission Field," July, 1863. 

Bom an Catholics are often blamed by Protestants 
for too great attention to outward forms ; but Xavier 
wrote thus : — 

" With regard to the revenues of the college, take care 



OBJECTS. 



379 



tliat you expend them rather in the building up spiritual 
temples than material buildings. In buildings of this latter 
kind, whether of wood or stone, lay out nothing which is not 
absolutely necessary. ... It is by spiritual temples that 
God is chiefly honoured, such as in training children in 
Christian doctrine." — Venn's " Memoir," p. 224. 

Education. — Hitherto almost the entire expense 
connected with the education of the children of con- 
verts has been met by the Missions. It is time that 
a change took place. With the aid of Government 
Grants, Missions ought gradually to be relieved. 

Missions. — Dr. Caldwell observes :— 

" The divine blessing cannot be expected by any congre- 
gation, whether in England or India, which leaves the heathen 
around it to be evangelised by the zeal of strangers, which 
holds itself aloof from the contest with evil, which Christ's 
Church militant here on earth must for ever wage, or which 
is content to enjoy Christian privileges from generation to 
generation without paying for them. It is the praying, 
working, giving congregation that is refreshed with showers 
of blessings. If we wish to call forth the dormant faith, 
love and zeal of a people, whether it be in England or in 
India, there is no way of doing it so effectual as that of 
stirring them up to do good to their neighbours. Work is 
the best remedy for rest, whether in a machine or in a 
Church. At every turn of the wheel some portion of rust is 
ground off, and the cold, dull organisation gets warmed up 
and brightened."— '* Mission Field," April, 1860. 

Dr. Anderson states that the establishment of the 
Micronesian Mission had a most beneficial effect upon the 
infant Churches in the Sandwich Islands. He adds : — 

" I am only illustrating a principle ; and it is one of high 
practical importance ; namely, that it is impossible for 
Mission Churches to reach their highest and truest state 
without the aid of what is to them virtually a foreign 
Mission — without some outside field of labour for them, 
resembling the ' hole of the pit ' from which they had them- 
selves been digged." * 

* i: Foreign Missions, 'p. 107. 



380 



THE NATIVE CHURCH. 



It cannot be expected that Native Christians should 
do much at first for the heathen, as their primary- 
duty is to support religious ordinances among them- 
selves. Still, it is highly desirable to train them to 
efforts to benefit their unevangelised countrymen. 
Perhaps only one liberal public collection a year should 
be sought at the commencement. Interest will be 
deepened by devoting the proceeds to some special 
object. A good plan is to support Native Agents, 
labouring exclusively among the heathen. Information 
should be given at the monthly Missionary Meetings, 
and reports presented at the great Annual Missionary 
gathering. 

Bible and Teact Societies. — All Missions in India 
owe a debt of gratitude to these useful institutions. 
The Native Churches should be induced to make 
contributions towards their support. The first step 
might be an annual collection, to be divided between 
the two Societies. Only a trifle would be raised at 
the commencement ; but the principle of giving is the 
main thing. 

The Poor. — The rule of the Tranquebar Mission is, 
that each congregation must provide for its own poor. 
This is an excellent arrangemento The utmost caution 
should be exercised by the Missionary in rendering 
temporal assistance. The people may be poor ; but 
to give them money makes them dependent, and tends 
to deprive them of the very little energy they possess. 
They live upon the gift, and then come begging for 
more. The sick and disabled deserve every consider- 
ation ; but "if a man be indolent," says Wayland, 
" the best discipline to which he can be subjected is, to 
suffer the evils of penury." 

Widows Fund. — In some Missions, provision is made 
for widows by means of monthly payments by their 
husbands while alive. They have been found of much 
service. In Calcutta there is, in addition, a fund for 
orphans. As the rules have been drawn up after 



EATE OF GIVING. 



381 



obtaining the opinions of eminent actuaries in England, 
Missionaries wishing to establish any similar fund 
should obtain copies of them. 

Rate of giving. — The Bev. J. Eoss says of the 
Church, "Her incessant begging to obtain the mere 
means of subsistence is her own continual perplexity, 
her Ministers' disheartenment, and the world's deri- 
sion." The remedy proposed is the scriptural rule of 
giving away a stated proportion of our income. Jacobs 
vow was, " Of all that Thou shalt give me I will surely 
give the tenth to Thee." It is estimated that the Jews 
were enjoined to give at least a full fourth of their 
income to religious and benevolent objects. Dr. Cather 
quotes the following from Bichard Baxter : — 

" On the whole, therefore, when we investigate the whole 
Scriptures, I am persuaded it is the duty of Christians 
generally to devote some stated proportion of their income 
to God in pious and charitable purposes. There may 
be men so poor that they have no income, there may be men 
who have insufficient for their habitual necessities and wants, 
so that they can't meet the necessities of life ; but *the duty 
of a Christian, generally, is to devote some stated proportion 
of his income to God. I am further persuaded that one-tenth 
is as likely a proportion as can be generally prescribed from 
Scripture, and I am further persuaded that this is a matter 
that we have more than human direction for." 

Beplies to some objections may be given, in a greatly 
abridged form, from Arthur. 

Ob.- — "In urging upon us to give away a tenth, 
you are reviving the Levitical law, and that is 
abolished." 

Ans. — The spirit of that law is, " Of thine own have 
we given unto Thee." This is not abolished ; and, 
blessed be God, never will be ! 

Ob.- — "But we are not now to be brought under 
rule ; for the law is love." 

Ans. — To those who use this objection we have only 
one thing to say : If the law is love, will you keep 



382 



THE NATIVE CHURCH. 



the law ? It is, " Thou shalt love the Lord thy God 
With all thy heart, and thy neighbour as thyself" 
And you invoke the law of love to save your money ! 

Ob. — " But if you teach men to give a tenth, they 
will give that and be content, though they ought to be 
giving much more." 

Ans. — Could we succeed in bringing up the Church 
generally to that proportion (though far below what 
we hold to be the due of many) the state of things 
then would present a wonderful improvement on that 
existing now. Besides, whoever begins life by keeping 
a law of proportion, is the most likely of all men to 
advance his proportion as his Benefactor augments 
his blessing. 

Ob. — <f But, at all events, surely you would not apply 
your rule to the poor ?" 

Ans. — Certainly not to the destitute. One object 
of liberality is to relieve and comfort them. But 
rising above those who need help, upon whom do you 
fix as poor ? It would be no small blessing, if some of 
those ^11-meaning but ill-judging persons who are 
continually telling the poor that they are too poor to 
do any good, or support any cause, would stand out of 
the way of the poor. The worst thing you can do for a 
man is to pauperise him. I would say to the poor, 
Never count that man your friend who teaches you to 
lean on other people. He is your friend, and your 
children's friend, who teaches you to lean alone on 
the good providence of God, and on your own right 
hand. 

On the very same ground that it is a serious injury 
to a man to pauperise him, it is a great service to 
teach him to save something, and give it away. The 
one induces feebleness, the other power ; the one in- 
clines him to be listless in earning, and thriftless in 
spending ; the other to be alert in earning, and careful 
in spending. The moment a man begins to save 
something and give it away, he rises in the social 



ENDOWMENTS. 



383 



scale, and takes bis place in the family circle of bene- 
factors. When one sees how the poor tax themselves 
by waste, by hurtful luxuries, by ill-spent time, how 
often their spare money, not pre-engaged for good 
ends, is the cause of their ruin, one feels indignant at 
those self-constituted friends of theirs who would pro- 
tect them from the calls of generosity — the very calls 
which would raise and make men of them. 

There was One who was no amateur in poverty, 
but had known it from the manger, in His own lot 
and that of His friends. Did He think it a pity that 
the widow should give away her two mites ? He who 
delights in mercy has never yet denied to the poor the 
joy of giving. O what a blessing had it been to many 
a poor working-man, what a saving to his means, 
what a comfort to his home, had his father trained 
him to honour the Lord with the first-fruits of all his 
increase ! 

The giving of a fixed proportion of their income is 
especially suited to the condition of converts in India. 
Like their countrymen, in general, they have little 
forethought ; whatever money comes in is soon spent ; 
little or no provision is made for the future. They 
need a plain direct rule, and probably no better plan 
can be devised than to urge them to begin with one- 
tenth. Dr. Caldwell in South India, and Dr. Mullens 
in Bengal, recommend its adoption among their people. 
A good tract on the subject for circulation among 
converts in India is greatly needed. 

The Missionary should consult the following : u Gold 
and the Gospel;" Arthur's "Lecture on the Duty of 
Giving Away a stated Proportion of our Income ;" " The 
Lord's Treasury and How to Fill it," by the Eev. 
J. Eoss ; and 66 Systematic Beneficence," Prize Essays 
published by the American Tract Society. 

Endowments. — Some persons would seek to repro- 
duce in India nearly the same system of supporting 
the ministry which prevails in endowed Churches at 



384 



THE NATIVE CHURCH. 



home. They suppose that it is difficult to secure 
faithfulness in a Clergyman dependent upon the con- 
tributions of his people. A Minister of the Church of 
Scotland remarked when he saw a crowded chapel, 
" Ah, the parish Minister must be a good man ; the 
people have left because he told them of their sins." 
But what is the real state of things? As a rule, 
which Churches at home are best attended — those 
where the Minister prophesies "smooth things;" or 
where sin in every form is denounced, and the holiness 
of the Gospel inculcated ? 

Vain man often thinks that he can improve upon 
God's plans. He considers that they are attended by 
certain evils ; but in attempting to guard against them 
he causes others far more hurtful. God's plans work 
best on the whole. 

The Christian should ask, what rule is laid down 
in the Word of God? The command given in the 
New Testament to the Churches gathered among the 
heathen is plain : — 

"Let him that is taught in the word communicate unto 
him that teacheth in all good things." 

It is admitted that sometimes this may lead to evils. 
The Churches under the Apostles showed traces of it, 
as well as those of the present day. The evils, how- 
ever, are often caused, not by the rule itself, but by in- 
judicious conduct in other respects. 

Sir Charles Trevelyan justly observed, we all need to 
be looked after. Every legitimate stimulus to exertion 
is required. The beadle of a parish in Scotland said 
to the Minister, 9 To-day the folk are going over the 
hill," referring to a dissenting chapel. The Minister 
consoled himself by remarking, " Did you see any of 
my stipend going over the hill ?" The natural tend- 
ency of endowments is to lead to indolence. In 
Ceylon the Buddhist priests in the interior are sup- 
ported by temple lands ; on the coast they depend upon 
the offerings of the people. The Buddhists in the 



ENDOWMENTS. 



385 



maritime provinces are far more zealous than those in 
the centre of the island. 

In England, notwithstanding the natural energy of 
the Anglo-Saxon character, the bracing climate, the 
Christian training of the nation for a thousand years, 
the strength of public opinion, and the many benefi- 
cial influences brought to bear, it cannot be denied 
that endowments, both in the case of Churches and 
Schools, have, in a considerable number of instances, 
diminished exertion. This evil would be greatly 
aggravated in India, where the people are naturally 
less vigorous ; where the climate tends powerfully to 
lassitude ; where one of the w T orst forms of heathenism 
held undisputed sway for more than two thousand years ; 
wdiere public opinion is w r eak ; and where many incen- 
tives would be wanting. The effect w T ould be, to some 
extent, the same as that of the pauperising system of 
certain Missions. An enemy could scarcely devise a 
surer plan of robbing the Indian Church of energy. 

It is most preposterous to ask an infant Church, just 
emerging from heathenism, to bear the burden, in all 
coming time, of what ought to be a wealthy and power- 
ful Christian community. The objection is made, that 
the Indian Church of the future will still find ample 
scope for benevolent effort. Experience, however, con- 
firms the remark, that, as a general rule, those ivho do 
least for the support of the Gospel among themselves, do 
least to send it to others. In proof of this, let an 
examination be made of the contributions to Missions 
by the three largest bodies of Christians in England 
and Scotland. It would be unfair to the endowed 
Churches to divide the sums they raise by the number 
of all their nominal adherents. The best plan seems to 
be to base calculations upon the actual attendance at 
public worship. This information is given in the Census 
Eeport for 1851. The compiler has no later data ; and, 
applied to all, there can be no objection. As the at- 
1 tendance is only for England and Scotland, funds raised 

s 



386 



THE NATIVE CHURCH. 



in Ireland and foreign countries are excluded as far as 
possible, So also are dividends and similar sums, as 
not representing tlie contributions of the particular 



year : — 

Attendance 

at Public Contributions 
Worship Endowed Chtteches. per head, 

March 30, less £.* 

1851. £ 

Church of England 2,541,244 Church Missionary Society 1861 116,747 " 

Gospel Propagation ditto 1861 68,865 f 

Colonial aud Continental ditto 1861 17,987 

Total . . . 203,639^15. 5c?. 

Church of Scotland 351,454 . . 1863 11,464 Id. 



Average . .... Is. ±d. 

England. Unendowed Chceches. 

Wesleyau Methodists 667,350 "Wesley an Missionary Society 1862 86 ,607 25. 3d. 



Congregationalists 524,612 London Missionary Society 1861 59,981 

Colonial ditto 1862 6,402 25. 3d. 



Scotland. 

Free Church 292,308 Missionary Income 1863 25,897 Is. Qd. 

United Presbyterian 1 ,_ A OAQ -p.. . , n „ ,„ ni% , „ 

Church \ 159,303 Ditto 1863 19,624 2s. \d. 



Average 25. Id. 



It will be seen that the unendowed Churches, besides 
supporting their own Ministers, give about one half 
more for Missions than those which are endowed. The 
only information possessed by the compiler with re- 
gard to the contributions of the unendowed Churches 
for the support of religious ordinances among them- 
selves is the fact, that in 1862 the Scottish United 
Presbyterian Church raised for congregational pur- 
poses at the rate of 1 6s. Id. per head. 

Every one familiar with benevolent enterprise knows 
that, as a rule, when anything has to be done, the 
worst person to apply it is the man who has no par- 
ticular duties of his own. Busy men are, in general, 
the best correspondents, the most likely to help when 

* This deduction is made because the population of England increased 
from 17.927,609 in 1851 to 20,233,094 in 1861. 



GENERAL FUND. 



387 



any work has to be undertaken. It is much the 
same with benevolent contributions. The more a 
man throws into the Lord's treasury, the more he 
finds that he can give. 

India affords further proofs of the correctness of the 
above remarks. The Free Church Congregation, Cal- 
cutta, supports its own Minister. During the last 
twenty years, the total sum raised by the Congre- 
gation for all objects amounts to Eupees 622,080. 
Granting that some liberal donations from members of 
other Churches are included, it shows how much may 
be done. 

Another objection to endowments is, that the money 
might be far more profitably spent at present. In 
some cases investments do not yield more than 
5 per cent. A sum which would maintain an xlgent for 
20 years must, therefore, be sunk to secure an endow- 
ment. Were this amount expended at once in paying 
Mission Agents, in a few years there would be other 
self-supporting stations. The late Mr, Eagland seems 
to have held the views which have been advocated : — 

" The only property he possessed was a small investment 
of 500/. left him by his father. This sum, after having been 
most distinctly offered to his nearest relatives in succession, 
to prove that he had not the slightest idea of making it a 
corban, was presented anonymously to the Society as his 
jubilee contribution. The gift was subject to the condition, 
¥ that it should not be appropriated to endowments, but be 
spent forthwith.' " — "Memoirs," p. 151. 

General Fund. — Some who would depend upon the 
voluntary offerings of the people, recommend that 
all raised within a district should be thrown into a 
common fund, and afterwards distributed. This plan, 
in a modified form, is adopted by the Free Church 
of Scotland. All congregations contribute to what is 
termed the " Sustentation Fund," which is divided 
equally. In addition, the larger congregations supple- 
ment the salaries of their Ministers. The disadvantage 



388 



THE NATIVE CHUKCH. 



of this plan is, that the burden falls largely upon the 
willing- while many who could clo much more, give 
little. The members of a congregation say, whether 
we give or not, the Minister will receive at least 150?. 
a year from the Sustentation Fund. This has caused 
dissatisfaction among the liberal. Another plan is 
adopted by some denominations. They interpret the 
scriptural rule, already quoted, as meaning that each 
congregation should support its own Minister. The 
responsibility is thrown upon the people. Still, on the 
principle that the strong should help the weak, there 
is a special fund, supported by the wealthier congrega- 
tions, from which aid is given to small Churches. No 
congregation can claim anything as a right. Inquiry 
is made into each case. Assistance is readily given 
where the people themselves seem to be doing all that 
can be reasonably expected. Where they do not, 
simply from unwillingness, give what is necessary, 
their application is rejected. The consequences fall 
chiefly upon the Minister, who is generally most at 
fault. As a rule, zealous, faithful Ministers do not 
require to complain of the want of liberality on the 
part of their people. Aid from the Fund above 
mentioned is often given in such a w r ay as to stimulate 
effort. A promise is made, that if the congregation 
raise so much more, a certain grant will be allowed. 
In this manner liberality is so called forth, that in a 
few years the congregations become entirely self- 
supporting, and the Fund is devoted to assisting new 
Churches. 

There may be special reasons for a General Fund at 
first in India. A change can easily be made when 
required. It is otherwise with endowments, which are 
stereotyped. 

Modes of Raising Money. — Various plans are 
adopted, some of which may be noticed. 

Collecting Boxes or Pots. — By means of these, 
considerable sums are raised in South India. In 



MODES OF RAISING MONEY. 



389 



Tinnevelly, small earthen pots, which cost about Rs. 5 
per 1000, are used. They must be broken before the 
money is taken out. In the London Mission, Travan- 
core, small pasteboard boxes, made up at the Mission 
Press, are preferred. Some of the richer Native 
Christians have wooden boxes, the lids of which can be 
unscrewed when necessary. 

Converts should be recommended, whenever their 
earnings are received, to put one-tenth, or whatever 
other proportion seems fit, into the box. Some who 
are paid daily may put in their mite every evening. 
Persons on monthly salaries can most conveniently 
lay aside their proportion monthly. Farmers can best 
give after harvest. In many parts of India there are 
two crops a year. Meetings for receiving contribu- 
tions should be arranged to fell a little after the close 
of each harvest. This will tend much to secure a 
larger amount. 

Dr. Caldwell thus explains the reasons which led 
him to adopt the use of boxes : — • 

"It had been the custom, in collecting funds for our 
various local Societies, for those who were interested in the 
collection to go from congregation to congregation, and from 
house to house, inducing the people to promise to contribute, 
and collecting the promised contributions when the appointed 
time came round. Though this practice was unobjectionable in 
itself, yet amongst a people who are at once very parsimonious 
and very dilatory, and with collectors who, being Hindus, are 
apt to think authority preferable to moral influence, it led in 
many cases, almost necessarily, to what appeared to me to 
resemble compulsion. The contribution assumed more or 
less of the character of a rate, and people who had paid their 
share were often tempted to bring some sort of pressure (not 
invariably an intellectual pressure) to bear on those who had 
promised but had not yet paid. Even in the more favourable 
class of cases the practice gave rise to a good deal of unseemly 
4 dunning.' All this might have been tolerable enough in 
the collection of funds for secular purposes, but it seemed to 
I be peculiarly unsuitable for an Association for the Propaga- 



390 



THE NATIVE CHURCH. 



tion of the Gospel, everything connected with which should 
be done, not grudgingly or of necessity, but with a ready 
mind and a hearty will. 

" When in charge of a small parish in England a few 
years ago, I had been struck with the advantage of placing a 
Missionary box in every house in the parish, so as to 
supersede the necessity of getting in the subscriptions by 
monthly or quarterly visits from house to house. I had 
determined to try the experiment amongst our Native 
Christians on my return to India. On my arrival I found 
that the experiment had already been successfully tried in 
several of the Church Missionary Stations in connection 
with local Missionary efforts, and that all I had to do was to 
introduce the plan into my own district." 

The results are thus stated : — 

" All probability of collecting the subscriptions by com- 
pulsion being now precluded, and people being left free to 
put into their kalasams (pots) as much or as little as they 
pleased — interest in the work of the Society being now the 
only impulse to liberality, and the expectation that the pots 
would be opened in the presence of the people of the neigh- 
bourhood being the only check upon meanness — I bad an 
excellent opportunity for studying the development of each 
person's real disposition. In a considerable number of 
instances people were found to give pretty nearly what they 
were accustomed to give under the old plan ; but there were 
also many cases, as might have been anticipated, in which 
there were first who were last, and last who were first. 

" There were people in comfortable circumstances in 
whose pot little more than the value of the pot itself was 
found, and who, instead of being abashed when their two or 
three coppers were counted out and exhibited, were evidently 
chuckling at their good luck in having been let off so easily 
this year ; and there were poor people, day labourers, whose 
half year's pot was found to contain a week's wages. 

"I was quite prepared to expect this year a smaller 
amount than was realised by the previous mode of collection ; 
but I felt persuaded that the diminution, should there be 
any, would not be a loss but a gain, inasmuch as I should 
now at least have the satisfaction of knowing that compulsion 



MODES OF RAISING MONEY. 



391 



of every kind had ceased, and that the contribution was in 
reality, as well as name, a voluntary one. I was much 
gratified, however, to find, on the various collections being 
reckoned up, that the total amount was considerably greater, 
instead of being less, than that of the previous year." — " Mis- 
sion Field," April, 1860. 

Collecting boxes are yet confined to a few Mission 
districts. Every Native Christian family in India 
should be supplied with one. It would tend greatly 
to call forth liberality. 

Collecting Committee. — The Eev. D. Gnanamuttu 
gives the following account of the mode of raising 
subscriptions at Nallur, Tinnevelly : — 

" In the beginning of this year a general fund was estab- 
lished, and it was resolved to explain the object and benefit 
of it to the people, and to ask them to support it by their 
prayers, contributions, and co-operation. To manage this 
fund a President, Vice-President, Secretary, and a Com- 
mittee consisting of 12 Members (6 Catechists and 6 
Members of the congregation) were appointed. It was 
arranged also to hold meetings and raise contributions in all 
the congregations. Agreeably to this our first meeting was 
held at Palavanur on the 25th of January last. The Eev. 
W. Clark occupied the chair; the Eev. A. Samuel, three 
Catechists, and two Members of the congregation addressed 
the assembly. This was in every respect an interesting 
meeting. The contributions of that congregation came to 
more than Eupees 80. Since then the Catechists and myself 
have held meetings in fifteen of the principal villages, and 
up to June 22nd the sum of Eupees 501-7-6 had been 
subscribed. The meetings were held at such a place and 
time as the people themselves fixed. At each place, two or 
three speakers addressed the meeting, and then the head of 
each family was asked what he would contribute. Such as 
were willing to contribute named whatever sum they were 
inclined to give, and paid it down at once, or paid part of it 
with a promise to give the rest in a short time. After this, 
the women and children came forward and paid their contri- 
bution. Thus everything went on quietly and satisfactorily. 
The people not only willingly gave, but also stimulated 



392 



THE NATIVE CHURCH. 



others to give. Each contributed to his ability from one 
Anna to Rupees 12." — £< Madras CM. Record," Xov. 1861. 

Monthly Subscriptions. — In towns, persons with 
fixed salaries, paid monthly, sometimes adopt this mode 
of contributing. 

Harvest Thank-Offekings. — This plan has been 
tried with success in some Missions in rural districts. 
The Rev. J. Higgins, Cuddapah, says : — 

" In addition to the weekly offerings as a source of revenue, 
I have this year introduced the custom of bringing 'first 
fruits,' and the people have adopted it as cheerfully as I 
could wish. Indeed, it seems to me that they prefer this 
mode of showing their gratitude to God for His benefits to 
any other. And, certainly, it falls in more with Eastern 
notions and Eastern customs than the more cold, though at 
the same time more practical importation from the West, the 
dropping of coppers into a tin plate. Moreover, in poor 
districts, the payment in kind is preferred and more 
practised ; and at the end of harvest, an expenditure of 
some of the new grain in idolatrous services is thought 
necessary, and hence the ' Jathra,' or annual village festival. 
Instead of offering a certain amount of grain in worship of 
an idol, which was their old custom, my endeavour is to 
substitute a truer form, by teaching the people to return 
thanks to the ' Loed of the Harvest. 5 and to remember Him 
6 who visits the earth and waters it, and who crowns the year 
with goodness.' 

K On an appointed day, and before divine service, each 
family comes up in order before the Minister, the head of it 
bearing in his hands a vessel containing whatever amount of 
grain he thinks fit to offer. The vessels are gaily decorated, 
and as much as possible of a festal character is given to the 
day. The grain is poured out, and the man rerjeats that of 
what God has given him he has brought the first fruits as an 
offering to Him ; and when all have gone through the 
prescribed form, the Thanksgiving Collect for plenty is used, 
and the service proceeds as usual. 5 ' — ' £ Mission Field," July, 
1863. 

V> eekly Sunday Collections. — Small sums are 



UNPAID AGENCY. 



393 



raised in this manner in many Churches. In Tin- 
nevelly, produce is sometimes brought. It may be 
seen in a little heap in one of the corners of the Church 
at the conclusion of the service. 

Occasional Sunday Collections.— At home money 
is often obtained for special objects in this way. It 
affords a good method of raising funds when the amount 
required is not large. 

Church Building Societies. — Ehenius invited his 
people to give each one day's average gains a year to 
a Church Building Fund. This was found very useful. 
The plan is still kept up in some districts of Tinnevelly. 

Marriage Fees, — The people are accustomed to 
spend freely at marriages. In some Missions fees are 
paid, graduated according to the circumstances of the 
parties. 

Handful of Bice. — It is the custom of Hindus in 
some parts of India, whenever food is to be cooked for 
the family, to set aside one handful to be given in 
charity. This practice should be retained among con- 
verts. With the communion alms, it might form a 
sufficient fund to meet the wants of the poor of the 
congregation. 

LAY AGENCY AND CONGREGATIONAL ORGANIZATION. 

Unpaid Agency. — The idea is still too prevalent 
among converts, that only those who are supported as 
Mission Agents are bound to make any efforts for the 
spread of the Gospel. The Eev. E. E. Meadows, North 
Tinnevelly, writes : " Something, it seems, had been 
said previously at Yageikulam on the subject of their 
seeking out the women of the congregation, and then 
their conversation had been, but our wives get no 
salary — that is, they are not to act the part of Chris- 
tian women, the part of wives of Christian teachers, 
unless they are paid for it !"* 

* -Madras Church Mission Record," March, 1S62. 

S 3 



394 



THE NATIVE CHURCH. 



Its Importance. — The late Archbishop Sumner, in 
a sermon on behalf of the Pastoral Aid Society, spoke 
as follows : — 

" The Scriptures enjoin all Christians to i exhort one 
another daily, while it is called to-day,' — to 4 edify one 
another,' — to 4 speak to one another in psalms and hymns, 
and spiritual songs,' — to £ warn the unruly,' — to 4 comfort the 
feeble minded,' — to 4 assemble themselves together that they 
may provoke unto love and to good works,' — to visit the 
' fatherless and widows in their affliction.' So speaks the 
word of God. And is man wiser than God? Is man to see 
danger when God prescribes duty? To forbid when God 
commands ? 

e< Thus Satan would have it, for thus his kingdom is main- 
tained. . . Never, never, brethren, shall we be a Christian 
community till this error is dispelled ; till it is with us, as it 
was with those first called Christians, when every one who 
has the knowledge of Christ in his own heart believes it his 
duty to bring to the same knowledge the individuals with 
whom he is connected — his child, his servant, his dependent, 
his labourer, his neighbour. Then, and not before, may the 
kingdoms of this world become the kingdoms of our Lord 
and of His Christ." 

The late Bishop Daniel Wilson remarked : — 

; 'Lay Agency is of incalculable moment; a Minister can- 
not undertake everything himself ; he must not fritter away 
his time ; he must not widen too much his field of personal 
effort ; he must concentrate ; he must influence ; he must be 
the centre to a hundred hands and minds moving around 
him.' , * 

The late Dr. Hamilton, of the Scottish Establish- 
ment, says : — 

44 An Apostle or Evangelist seldom visited a city, or a town, 
without planting a congregation in it, and on his departure 
the faithful were so thoroughly imbued with his spirit, that 
they carried on the work, and acted as Missionaries in the 
streets and villages where they resided. Every believer felt 



* Introductory Essay to Baxter's 4s Reformed Pastor.' 



UNPAID AGENCY. — ITS IMPORTANCE. 395 

himself answerable for the interest and honour of our holy 
religion, and however low his rank, or slender his talents, 
gratitude to God, and compassion for men, compelled him to 
exert his best energies to make known the glad tidings of 
redeeming mercy, and to lead his perishing neighbours to 
attend to their everlasting safety. If the Churches were at 
rest, believers endeavoured to strengthen and establish each 
other in their attachment to the Gospel, and to augment their 
numbers by accessions from the rank of idolaters. If the 
Churches were broken up and scattered by persecution, this 
extended the knowledge of the truth and accelerated its 
triumphs ; for the dispersed became heralds of the cross, and 
went everywhere preaching the Word." * 

Such efforts are peculiarly needed in India. The 
late Bishop Cotton observed in his last charge : — 

" And yet more we must look to our Native Christians for 
active and aggressive warfare against heathenism. A convert's 
very first duty is to show forth the praises of Him who hath 
called him out of darhiess into His marvellous light, and the way 
to do this is to impart of this light to his friends and kins- 
folk. For in his baptism he became a soldier of Christ, 
bound to fight manfully under His banner, and to add soldiers 
to His kingdom. I do not mean that he must necessarily 
become an ordained Pastor : God may have assigned to him 
a position in life inconsistent with the direct ministry of the 
"Word. But he must desire to make others partakers of the 
treasure which he himself has found, he must be a Mis- 
sionary in spirit though not in name, he must preach the 
Gospel by persuasion and influence, though not openly in 
the Church and the bazaar. I thankfully acknowledge that 
there are among the Native Christians men who try worthily 
to fulfil these responsibilities : but we all long for their 
number to increase, and their influence to become more open 
and decided : we wish them to feel that the duty of making 
their countrymen Christian falls, humanly speaking, essen- 
tially on them ; that this fair land of India is their native 
country, and not ours ; that the time should be near when 
these episcopal sees, multiplied twenty-fold, are occupied by 
Indian prelates ; that we English bishops are only the foreign 

* " Life of Hamilton," Tol. EL, p. 20, quoted by Dr. Campbell. 



396 



THE NATIVE CHURCH. 



Augustines and Theodores, to be followed, I trust, by a goodly 
succession of native Stigands and Langtons : we desire, in a 
word, that every convert in his own sphere and neighbour- 
hood should be conscious in some degree of that irrepressible 
longing which filled the whole mind of St. Paul : Brethren, 
my heart's desire and prayer to God for India is, that they might 
be saved : necessity is laid upon me, yea woe is unto me, if I 
preach not the Gospel ; I could icish that myself iv ere accursed 
from Christ for my brethren, my kinsmen according to the flesh, 
to whom, no less than to Israel of old, and to Europe and 
America now, pertaineth the adoption, and the covenant, and 
the promises."— Pp. 29, 30. 

The Deputation to India of the American Board 
expressed the opinion that " the grand desideratum of 
foreign Missions now is, that every convert should feel 
that, as a Christian, he is bound to declare the great 
salvation to his neighbours." 

In modern times the Moravians and Wesleyans 
have perhaps best exemplified a working Church. 
Dr. Campbell says : — 

" The Moravians are, up to this hour, the most thoroughly 
Missionary body in the world. Their achievements in Green- 
land and Labrador, and their primary movements in the West 
Indies, will be remembered with admiration to the latest 
times. Their plan is perfect ; all they want is numbers and 
pecuniary means. The pivot on which their success has 
mainly turned, has been the skill with which they have worked 
and wielded the agency of their converts. They were the 
first Missionaries by whom it was reduced to a system. 
Their people are completely organised, and lay assistants, 
both males and females, constitute everywhere their principal 
and most efficient agency." * 

Watson says of John Wesley : — 

" He encouraged the labours of the pious in every direction, 
in spreading the light through their respective neighbour- 
hoods ; ' and by this means, under the Divine blessing, he 
increased his own usefulness a thousand-fold, and, instead of 



* " Jet!!™," p. 96. 



UNPAID AGENCY. — ITS IMPOETANOE. 



397 



operating individually, powerful as that individual operation 
was, he became the director of a vast system, which remained 
at work in his personal absence, and was continually pouring 
into the Church of Christ its contributions of conquest from 
the world." * 

Kyle thus points out the injurious effect of an 
opposite course upon the Church of England : — 

" You may lay it down as an infallible rule, that the best 
way to make a man feel an interest in a business is to make 
him a 4 part of the concern.' The rule applies to ecclesiastical 
corporations as well as to commercial ones. The Scotch 
Presbyterians, the English Nonconformists, the American 
Episcopalians, the Colonial Episcopalians, all realise the 
importance of this principle, and take care to carry it out. 
The Church of England alone has lost sight of this principle 
altogether. The laity have never been properly employed, or 
trusted, or considered, or called forth, or consulted, or placed 
in position, or armed with authority, as they ought to have 
been. The consequence is that, as a body, they neither 
know, nor care, nor feel, nor understand, nor think, nor read, 
nor exercise their mind, nor trouble their head much about 
Church matters. The system under which this state of 
things has grown up is a gigantic mistake. The sooner it is 
cut up by the roots and turned upside down the better. If 
we want to remove one grand cause of our Church's present 
weakness we must completely alter the position of the 
laity." | 

Labour in the cause of Christ eminently contributes 
to promote the spiritual growth of converts themselves. 
An experienced witness says : — 

" The surest way to reform such men, is to get them first 
under right motives, then surround them with good in- 
fluences, and next give them something to do." i 

The success which has attended the labours of volun- 
tary agency is a great encouragement : — 

" "Whatever great success has been vouchsafed in modern 

* < s Works," Vol. VIT., p. 284. t "Church Reform," p. 150. 

J Wilson's "Moral Wastes, and How to Reclaim Them/' p. 12. 



398 



THE NATIVE CHUPtCH. 



Missionary annals, it will be found to have arisen in a large 
degree from the zealous efforts of private individual Xative 
Christians — of men who have not been the salaried agents of 
a foreign Missionary Society. Such, for instance, has been 
the case in Madagascar, among the Karens of Burmah, and 
among the slaves of Travancore. The first impetus is, indeed, 
given through the instrumentality of the European Evangelist 
and the agents under his employ ; but when large and rapid 
extension has followed, it will almost always be found to 
have been effected by activity of the kind referred to." * 

Safeguards against Abuses. — At home it cannot be 
denied that lay agency has, in some cases, been at- 
tended with evils. Watson thus shows that connec- 
tion with the Church, and watchful oversight by its 
Ministers, are the best preservatives : — 

" We have a large subordinate agency at work in every 
part of the kingdom, and, in most cases, with the greatest 
benefit to the cause of true religion ; but its lasting benefit 
and efficiency consist in its connection with the order, dis- 
cipline, and direction of a Christian Chinch. Those powers 
are vested in its Ministers. They must rise with this 
auxiliary agency, and work with it. To them belong the 
careful cultivation of ministerial talent, and ministerial zeal, 
and devotion — learning, at least in a few, sound biblical 
knowledge and powerful and instructive preaching in all — 
and an ever-active and wakeful zeal prompting every sub- 
ordinate agency, and, by the legitimate influence resulting 
from office, gifts, and graces, at once maintaining it in 
activity, and giving to it its right and safe direction.' 3 f 

Classes of Agents. — Every convert is bound to la- 
bour in Christ's vineyard. The only question ought to 
be, for which department is he best qualified ? One 
man, besides maintaining a consistent walk, is well 
acquainted with Scripture and able to speak in public ; 
another, of equal Christian character, has no gift of 
utterance, but may exert a highly beneficial influence 

* Instructions to Missionaries, " Church Missionary Society Intelli- 
gencer." August, 1869. 

t "Works," Vol. MIL, p. 289, quoted by Dr. Campbell. 



CLASSES OF AGENTS. 



399 



by private intercourse; a third is fond of the young, 
and can secure their attention ; a fourth is a " son of 
consolation," especially fitted to visit the sick ; a fifth, 
noted for his wise, conciliatory spirit, may become a 
Member of the Panchayet or Council for settling dif- 
ferences among Christians ; a sixth possesses active 
business habits, qualifying him to watch over the secular 
affairs of the congregation. Every Pastor should have 
a list of his people, study their character, and encourage 
them to engage in fitting occupation. 

The division of labour which should take place must 
depend upon the size of the congregation and the 
progress made. At the commencement, perhaps there 
may be only one man recognised as elder or Christian 
headman. The following extract is from the last Re- 
port of the highly successful Mission in Chota Xag- 
pore : — 

" Since 1861, and especially since last year, our principal 
care is directed to dividing the whole district into small 
circles which in time may become parishes. Over each of 
these circles, containing from ten to fifteen villages or 
hamlets within a radius of about three miles, a reliable 
and trustworthy man is appointed, or will be appointed in 
time. These men, called elders, have to watch over the 
affairs of the Christians under their care. They gather them 
together on Sundays at their own houses, or at the village 
chapels already built, for prayer, for reading the Word of 
God, and for learning the Catechism. Regularly they 
have to bring in their Reports about anything which has 
happened. By-and-by, as the Lord prospers us, these little 
circles will receive teachers ; and when the right time has 
come, also their Pastors. The elders are unpaid, but the 
Native Church has promised to care for the necessities of 
their teachers and Pastors." — " Report" for 1863, p. 7. 

On the other hand, a large congregation may have 
various classes of lay agency, as the following : — 

Lay Preachers. — It is said of the early Christians, 
"They that were scattered abroad went everywhere 



400 



THE NATIVE CHURCH. 



preaching the Word." Converts in secular employ, as 
far as they are qualified and willing, should be incited 
to give addresses in towns and villages, On Sundays 
especially, they may visit places within convenient 
reach, giving addresses and speaking to the people 
much in the same manner as Catechists. In different 
Missions there are persons who render valuable service 
in this manner. One or two of the most earnest, de- 
voted Native Christians the compiler has met with in 
India have been men of this stamp. They possess one 
peculiar advantage — the heathen cannot twit them for 
preaching merely for pay. It must, however, be ad- 
mitted that caution is necessary. There have been 
cases when lay preachers provoked the retort, * Physi- 
cian, heal thyself." No countenance should be given 
to men whose Christian character will not bear strict 
investigation. 

Some training is very desirable. A weekly meeting 
for this purpose would be of great advantage. It 
should be ascertained whether the members of the class 
can read with eass and accuracy. If not, exercises in 
reading should be instituted. The persons under train- 
ing should give short addresses on specified subjects, 
similar to those they would give when actually engaged 
in the work. These should be afterwards criticised in 
a friendly manner. In some cases outlines of addresses 
might be written out. Care should be taken to avoid 
a dry imitation of English preaching. The style suited 
to an oriental audience should be retained. 

Lay preachers should be encouraged to give them- 
selves to reading as far as circumstances permit. 

The first attempts at preaching in public should be 
made in the company of the Native Pastor, or some 
other person of experience. 

Elders or Christian Headmen. — The Presbyte- 
rians have recognised Church officers called lay elders, 
who assist the Pastor in watching over the members of 
the congregation. The class-leaders of the TVesleyans 



CLASSES OF AGENTS. 



401 



are also well known. The Committee of the Church 
Missionary Society, in a Minute entitled " Suggestions 
on the Organization of Native Churches in Missions," 
make the following recommendation : — 

" Converts should be encouraged to form themselves 6 into 
Christian Companies ' (Acts iv. 23) for mutual support and 
encouragement : the members of such companies should not 
be too numerous or too scattered to prevent their meeting 
together in familiar religious conference. Local circum- 
stances will decide the convenient number of a company ; 
upon its enlargement beyond that number it should be 
divided into two or more companies. 

" One of such company should be selected, or approved of 
by the Missionary, as an elder or £ Christian Headman,' to 
call together and preside over the companies, and to report 
to the Missionary upon the efforts made by the members for 
extending the knowledge of Christ's truth. Each Christian 
company should be encouraged to hold Weekly Meetings 
under its headman, with the occasional presence of the Mis- 
sionary, for united council and action, for reading the 
Scriptures and prayer, and for making contributions to the 
Church Fund — if it be only a handful of rice, or more, as God 
shall prosper them. 

66 Monthly Meetings of the Christian Headmen should be held 
under the Missionary, or some one whom he may appoint, at 
which meetings the headmen should report upon their re- 
spective companies, hand over the contributions, receive from 
the Missionary spiritual counsel and encouragement, and 
commend their common work, in united prayer, to the great 
Shepherd and Bishop of souls." * 

Members of Puxchayet. — It is much to be re- 
gretted, though not surprising, that disputes should not 
unfrequently occur among Native Christians. Juclson 
always insisted that the party offended should first 
obey the Scriptural precept, " If thy brother shall 
trespass against thee, go and tell him his fault between 
thee and him alone." (Matt, xviii. 15.) When this 

* See King's "Ruling Eldership of the Christian Church 93 (Nisbet) 
for some valuable hints. 



402 



THE NATIVE CHURCH. 



fails, perhaps the good offices of the Christian headman 
may suffice. As a last resource, an appeal may be 
made to the Punchayet, an ancient Hindu institution. 
Dr. Caldwell gives an account of it in his " Tinnevelly 
Missions " (pp. 66-9.) The concluding remarks may be" 
quoted : — 

" The Missionary's influence in his own district being 
much greater than that of any other person, the people of 
every congregation, the headmen included, are prone to refer 
every case to him, instead of settling it among themselves ; a 
tacit conspiracy is thus entered into to make him a universal 
c ruler and divider ;' and if he be young and inexperienced, he 
will probably fall into the temptation, until his patience is 
wearied out with disputes and litigations (a large crop of 
which is continually ripening in a country where illiterate 
peasants are the proprietors of the soil, and where all pro- 
perty is held in hereditary co-parcenary) ; whereas if he 
steadily makes it his aim to develop the capacity for self- 
government which every congregation of any size is found to 
possess, and to organise some central court of appeal, such 
as the Niyaya Sabei, or £ Council of Justice,' which we had at 
Edeyenkoody, and which was composed of five householders, 
annually chosen by the whole people, he is set free to devote 
his time and strength to the spiritual work of his office, with 
only a general directive influence in the administration of 
temporal affairs, and the interests of the people themselves in 
the end more effectually advanced." 

Churchwardens or Financial Committee. — The 
Missionary should have as little as possible to do with 
pecuniary matters. Xavier wrote :— 

" To avoid giving offence, I wish that neither you nor any 
one of our Society should collect the dues appointed for the 
sustentation of the College and the neophytes, but that it 
should be transacted, if possible, by some other fit person. 
It will not be difficult, I think, to find a person of some pro- 
perty, so that there may be no risk of loss, and that poor 
contributors may not be too rigidly pressed for payment." # 



* Venn's " Memoir;' p. 229. 



CLASSES OF AGENTS. 



403 



The General Committee should be divided into sec- 
tions, each undertaking a particular department. One 
Sub-Committee might attend to collections for the 
support of the Ministry ; another take charge of build- 
ings and current expenditure ; a third might have the 
oversight of the Poor Fund ; and so on. 

School Committee. — It has already been mentioned 
that hitherto almost the entire support of schools has 
fallen upon the Missionary Societies. A change should 
take place. Every Christian congregation should be 
considered to .be responsible for the maintenance of its 
own school. In many parts of India, liberal grants-in- 
aid can now be obtained from Government. The aim 
should be to support the school entirely by the contri- 
butions of the people, with help from Government. 
The school should be held to belong to the congre- 
gation ; the Missionary Society meanwhile simply 
giving a kind of grant-in-aid, to be gradually reduced. 
A School Committee would tend to excite interest and 
bring the people to see their duty in the matter. 

Sunday School Teachers. — The establishment of 
Sunday Schools, both for old and young, is strongly 
recommended. Their value, however, depends mainly 
upon the teachers. They may be either highly useful 
or almost worthless. The first point is to secure 
Christian men, and the second, to train them for the 
i work. No one should be appointed a teacher till he 
has passed through a course of preparation. The 
following hints are abridged from a lecture on " The 
Training of Sunday School Teachers" :— 

" The training of a teacher consists in setting before him 
good models for imitation, and in leading him to observe the 
methods adopted by others in such a way as to derive help 
and guidance for himself. He should remain for two or 
three weeks a diligent observer of the plans at work in a 
well-conducted class. The young tyro's attention should be 
directed to some striking points, and he should be led to 
analyse the causes of the success or failure in teaching. 



404 



THE NATIVE CHUECH. 



" The last element in the training of the teacher is actual 
practice in his work. But it must be remembered that 
practice in teaching is not a part of training, unless you can 
secure two things : First, that such practice be properly 
graduated, so that the candidate shall begin with the easier 
forms of work; Second, that the practice be under super- 
vision and direction, otherwise it may rather lead to confirm 
in wrong methods than to teach him right ones. 

" Far more skill and teaching power are needed by the 
teacher of an infant class than by one who has older children 
to deal with. The sort of practice which a beginner needs 
is best gained in a class of average boys and girls, neither at 
the bottom nor at the top of the school. At first he should 
conduct a reading lesson, and put a few questions on it, in 
the presence of an experienced teacher. Then he may be 
encouraged to offer oral explanations; and after he has 
gained confidence, he may be asked to study a prepared or 
printed lesson, and then give it to a class accustomed to 
receive such lessons. Afterwards he may be required to 
prepare and arrange a lesson of his own, and to give it under 
observation." * 

Courses of lessons should always be given in Sunday 
Schools. Each teacher should not be allowed to make 
his own selection. The lessons should be studied in 
a Teachers' Preparation Class. Quarterly meetings of 
the teachers for social intercourse, discussion of school 
business, and prayer, will be found of great benefit. 

District Visitors. — Agents of this class may he very 
useful. Often, however, the results at home may be 
thus described : — 

" Any one, taking a handful of tracts, can repair to a 
district, and proceed, after the fashion of a letter-carrier, to 
knock at every door, and distribute them, and periodically 
repeat the process in the work of exchange. This is a safe 
and a bloodless enterprise, and its trophies are of a nature 
corresponding with its character. But it is not thus that 
souls in multitudes are to be won for Christ, and plucked as 
brands from the burning. The good effected by tracts is, no 

* Quoted in Steel's "Christian Teicher in Sunday Schools/' an 
excellent work on the subject. 



SUPPOSED DIFFICULTIES. 



405 



doubt, considerable ; but they are to be viewed only as an 
auxiliary and very subordinate species of instrumentality. 
If visitors and tract distributors shall rest satisfied with this, 
the number of their converts, when their labours are ended, 
will soon be told." * 

Some admirable instructions to District Visitors are 
quoted in Bridges' " Christian Ministry." A few of 
them are given below :- — 

" You will visit the families comprehended in your section, 
as often as time and other circumstances may render ex- 
pedient. You will make it your first object to gain their 
attention and secure their confidence by convincing them that 
you have no other end in view than their welfare. 

" Your first inquiries would relate to those subjects 
which afford the greatest interest to the poor — such as their 
occupation ; the number of which the family consists ; the 
ages of the children ; whether they attend any school, or can 
read ; whether the family possesses a Bible, or any other 
religious books ; and, when you find a disposition to answer 
your inquiries, you will endeavour to ascertain whether 
the persons you visit attend public worship. You will gently 
and prudently lead their attention to religious subjects, 
endeavouring to impress their minds with a sense of the 
importance of their immortal souls, and of the value of the 
Holy Scriptures, as a message of mercy from God to sinful 
man. You will pay particular attention to the young, the 
sick, and the aged. You will encourage parents to send 
their children to Day and Sunday Schools, and recommend 
grown-up 'persons, who cannot read, to attend adult Evening 
Schools. You will not attempt to force yourselves on those 
who show a determined aversion to your visits ; but you will 
express to them, in a friendly manner, your readiness to call 
upon them again, should they become more disposed to 
receive you." 

Information should be given to the Native Pastor of 
any persons who seem interested in religion. 

Supposed Difficulties. — It may be objected, that 
the Missionary will have far greater trouble in making 

* " Jethro," p. 261. 



406 



THE NATIVE CHURCH. 



the proposed Committees do their duty than in at- 
tending to the business himself. This may be true at 
the commencement. When a mother first teaches her 
little daughter to sew, the work done may seem a very 
inadequate recompense. Regard must be had to the 
future. It is a matter of vast importance to train the 
Indian Church to self-reliance. 

The difficulties are much less than many imagine. 
Independent action is a characteristic of the Anglo- 
Saxon. On the other hand, from the earliest ages, the 
Hindus have loved to act in concert. Every village 
is an organised little republic, competent to manage 
its own affairs. Division of labour has been introduced 
to a large extent. 

If the converts have not already been pauperised, 
the Missionary will find good materials to work upon. 
Even with a moderate degree of administrative ability, 
an earnest man may effect much. 

Course Suggested. — If little progress has previously 
been made in organisation, the Missionary will act 
wisely in proceeding step by step. He should not 
attempt to get up a number of Committees at once. 
Failure would be the result. Let him become 
thoroughly acquainted with the leaders of the Native 
congregation, and endeavour, in every proper way, to 
acquire an influence over them and incite them to 
labour for the cause of Christ. By little and little, 
they should be trained to work in the mode they are 
best qualified. Afterwards they should be duly re- 
cognised as officers of the congregation. 

Annual Report. — As already mentioned, a meeting 
should be held every year to review what has been done, 
and to stimulate the people to increased effort. It is 
desirable also to print a short report in the vernacular 
for circulation among the Native Christians. The cost 
will not be great, and the money will bring in a good 
return. 



CASTE FEELING. 



407 



EVILS TO BE GUARDED AGAINST. 

Lax Discipline. — " The Church," says Angell James, 
" which neglects the right treatment of offending members 
resembles a state in which the administration of justice 
is omitted, and crime permitted to be practised with 
impunity ; that part of the design of Church union, 
with consists in mutual watchfulness, is lost ; back- 
sliders are encouraged to go further astray, hypocrites 
are patronised in their self-delusion, the ruin of men's 
souls abetted, the society is corrupted, and the honour 
of religion is compromised." * 

There are certain sins incident to fallen humanity 
which prevail throughout the whole Christian Church. 
Though they deserve special attention, the design of 
this volume is rather to treat of what is jDeculiar to 
India. Hence only a few points will be noticed. 

Caste Feeling. — -The early Missionaries in South 
India tolerated caste, in the hope that it would yield 
gradually under Christian teaching. This expectation 
has not been realised. Ehenius says, " Although a 
century has passed since the establishment of Pro- 
testant congregations in this country, the attachment 
to caste, instead of diminishing among the Christians, 
has rather increased, and is, perhaps, more obstinately 
insisted upon by them than by the heathen." f Some 
profess to retain caste simply as a civil distinction. 
The late Rev. E. J. Hardey once said to one of these 
caste Christians : — 

" £ Suppose you had lived at the time when our Lord Jesus 
received sinners and ate with them, would you have sat 
down and eaten with Him, and these sinners and publicans ?' 
' No,' said this caste Christian ; ' no, sir, I would not.' " J 

Missionaries have sometimes been deceived, sup- 
posing that their people had entirely given up caste, 

* " Church Member's Guide," p. 176. f " Memoirs/' p. 210. 
X " True Yoke-Fellows," p. 294. 



408 



THE NATIVE CHURCH. 



while in reality such was not the case. There is 
most danger of this when large bodies come over, all 
originally of the same caste. The spirit shows itself 
when persons of another caste, of whom as heathen 
they were jealous, seek admission into the Christian 
Church. 

Caste has given by far the most trouble in South 
India. The evil was caused, to a large extent, by the 
course pursued by the Missionaries themselves. With 
the exception of the Lutheran Missionaries of the 
Leipsic Society, a vigorous stand is now made on the 
subject by all Protestant Missions. Its complete 
renunciation is demanded. 

Caste feelings should be especially guarded against 
in Mission Agents. Caste-keeping Catechists have 
been known to advise heathen Pariahs not to become 
Christians. 

Marriages. — The Eev. F. Bay lis says : — 

" Another principle I would insist upon is, that no roan 
or woman regularly connected with the Mission, whether 
baptized or not, be permitted to marry among the heathen, 
as leading to many and serious evils ; and that every mar- 
riage be conducted according to settled rules, and after a 
Christian manner ; and that any who refuse to comply with 
the rules of the Mission in this respect be at once excluded 
from all connection with the Mission." * 

The Rev. E. Porter observes with reference to Native 
Christians : — 

'■'We must carefully instruct them on the evils of early 
marriages and betrothals. Let us also endeavour to disabuse 
the mind of our converts as much as possible of the idea 
that woman is born only for marriage, and let us show that 
woman has her peculiar department of useful labour both in 
the married and unmarried sphere of life. Let us show 
them that in the Church of Christ she can employ her time 
and talents usefully for the glory of God, in the visitation of 

* " Ootacaimind Conference Beport,'' p. 257. 



GETTING INTO DEBT. 



400 



the sick, education of the young, and in promoting the 
spiritual good of her own sex. 

" We must guard our Native Christians also against un- 
suitable marriages, such as an educated woman marrying an 
uneducated man, a pious woman forming a connection with a 
worldly man, and vice versa ; seeing that such marriages are 
generally attended by the most miserable results to both 
parties, and bring scandal on the Christian name. In many 
of these cases much good may be effected by Christian 
watchfulness, private rebuke, and counsel wisely admin- 
istered." * 

Heathen Practices. — There is clanger of the ob- 
servance by converts of old idolatrous customs. This 
will require to be guarded against with care. They 
vary so much in different parts, that no precise details 
can be given. 

Quarrelling. — The heathen, especially the women, 
often indulge in virulent and obscene language. Tm- 
proveruent in Native Christians takes place only 
^gradually. The Eev. A. Davidson, Booldana, Bombay 
Presidency, writes : — 

" What has caused me especial grief during the past year, 
is the tendency to quarrel with and intrigue against each 
other which has shown itself among my people. About 
three months ago this increased to such a degree, that I felt 
it necessary to appoint a day of fasting and humiliation 
before God."— " Bombay C. M. K." for 18G2, p. 46. 

The Punchayet, already noticed, will be of great 
service in settling disputes. 

Getting into Debt. — Ward says, " A Hindu seldom 
makes provision for the future : he borrows to supply 
his most common wants, and then evades payment as 
long as he can." The same want of foresight is found 
among Native Christians. A young Missionary should 
exercise the greatest caution in lending money. He 
cannot well prosecute for repayment. While some 

# a Ootacamund Conference Report/' pp. 245, 246. 



410 



THE NATIVE CHURCH. 



interest ought to be taken in the temporal welfare of 
the people, the difficulty is to prevent the growth of a 
dependent spirit. It is desirable that they should be 
taught to rely on their own exertions. Orphans, 
widows, and the afflicted, should receive special at- 
tention ; still, the object should be rather to induce the 
people to care for them, than for the Missionary to 
undertake the responsibility. 

FUTURE GOVERNMENT OP THE INDIAN CHURCH. 

This is an interesting subject ; but opinions will be 
regulated, to a large extent, by early training. 

It may be observed that, at present, every Missionary 
is virtually a Bishop, overseeing the Native Ministers. 
Dr. Mullens says : — 

" Here is a practical New Testament Episcopate, sprung 
not from theory but from circumstances ; an Episcopate 
forced on men of all Churches — Episcopalians, Presbyterians, 
Independents, Wesleyans, and Lutherans." * 

Different views will, of course, be entertained as to 
what will be the ultimate form of government. 

The Church Missionary Society's Minute on the 
Organization of Native Churches thus points out some 
of the evils which have resulted from not developing 
the powers of the Native Church, and makes sug- 
gestions about the course to be pursued : — 

(1.) " In respect of the Missionary : his hands soon become ! 
so full that his time and energy are wholly occupied by the 
converts, and he extends his personal labours to the heathen 
in a continually decreasing ratio. His work also involves 
more or less of secularity and account-keeping. The 
character of a simple Missionary is complicated with that of 
the director and paymaster of the Mission. 

(2.) "In respect of the converts: they naturally imbibe 
the notion that all is to be done for them — they are de- 
pendents upon a foreign Mission, rather than members of a 

* "Liverpool Conference Report,'' p. 23. 



FUTURE GOVERNMENT OF THE INDIAN CHURCH. 411 



Native Church. There may be the individual spiritual life, 
but there is no corporate life : though the converts may 
amount to thousands in number, they are powerless as a 
body. The principles of self-support, self-government, and 
self-extension are wanting, on which depend the breath of 
life in a Native Church. 

(3.) "In respect of the Missionary Society: the system 
entails a vast and increasing expense in its Missions ; so that 
instead of advancing to 8 the regions beyond, 5 it is detained 
upon old ground ; it is involved in disputes about Native 
salaries, pensions, repairs of buildings, &c; and as the 
generation baptised in infancy rises up under this system, 
the Society has found itself in the false position of minister- 
ing to a population of nominal Christians, who in many 
instances give no assistance to the progress of the Gospel." 

(9.) "So long as converts are thus dependent for their 
Christian instruction upon their headmen,* and the occasional 
ministrations of the Missionary or other Agents paid by the 
Society, the work must be regarded as the evangelistic work of 
the Society. The fiest step in the organisation of the Native 
Church will be taken when any company, or one or more 
neighbouring companies unitedly, shall be formed into a 
congregation, having a schoolmaster or Native teacher located 
amongst them, whose salary is paid out of the Native Church 
Fund. This step may be taken as soon as the" company or 
companies so formed into a congregation contribute a fair 
amount, in the judgment of the Missionary, to the Church 
Fund. 

(10.) " That a second step in the organisation of the Native 
Church will be taken when one or more congregations are 
formed into a Native Pastorate, under an ordained Native, paid 
by the Native Church Fund. This step may be taken as soon 
as the congregations are sufficiently advanced, and the pay- 

| ments to the Native Church Fund shall be sufficient to 
authorise the same, in the judgment of the Missionary and of 
the Corresponding Committee. 

" The Christian headmen of the companies comprised 
within a Native pastorate should cease to attend the monthly 

• meeting of the headmen under the Missionary, and should 
meet under their Native Pastor. 

* See pp. 400. 401. 

T 2 



412 



THE NATIVE CHURCH. 



" As long as the Native Church Fund is under the 
management of the Missionary Society, the Native Pastors 
paid out of that Fund must remain under the general super- 
intendence of some Missionary of the Society, who shall be 
at liberty to minister occasionally in their Churches, and to 
preside jointly with the Native Pastors at the meetings of 
headmen and other congregational meetings : the relation 
between the Native Pastor and the Missionary being some- 
what analogous to that of curates with a non-resident in- 
cumbent. 

(11.) " That a thied step in the organisation of the Native 
Church will be taken when, a sufficient number of Native 
Pastorates having been formed, a District Conference shall be 
established, consisting of Pastors and lay delegates from each 
of their congregations, and the European Missionaries of 
such district. District Conferences should meet periodically 
for consulting upon the Native Church affairs, as distinguished 
from the action of the Society. 

(12.) "When any considerable district has thus been pro- 
vided for by an organised Native Church, foreign agency will 
have no further place in the work, and that district will have 
been fully prepared for a Native Episcopate." 

An essay by the Rev. J. Newton on "An Indian 
Catholic Church" will be found in the " Punjab Con- 
ference Report." The reproduction in India of minute 
ecclesiastical distinctions is deprecated. 

A loving spirit is of far more consequence than rigid 
views about Church government. Every Missionary 
should seek to discourage a sectarian disposition among 
his people. Dr. Mullens has the folio wing observations 
on this point : — 

4i Against one mighty evil all Churches ought specially to 
guard in foreign Missions : that of training their converts, 
who are ignorant, and are dependent upon their teaching, in 
a bigoted and exclusive regard for the Church and system to 
which they belong. That evil has not been avoided ; it has 
been fostered in cases not a few. But no sight is so sad as 
that of converts just drawn from heathenism looking down 
upon each other, and boasting against each other of the 
origin from which they have sprung. Far better is it for all 



EDUCATION. — VALUE. 413 

Missionaries to act generously towards each other, to be an 
example of large-hearted Christian charity ; and to say to 
the members of all Native Churches : ' One is your Master, 
even Christ, and all ye abb brethren. 3 " * 

Concluding Remarks. — To enter into full details 
with reference to Native Christians would require a 
volume. The young Missionary is referred to two 
papers on the subject in the Report of the Ootaca- 
muncl Conference. Hints will be found scattered 
throughout many works on Missions. Dr. Campbell's 
u Jethxo: a System of Lay Agency." is worth examining. 
Bridges' " Christian Ministry].'' Wynne's " Model 
Parish," and similar treatises should also be studied. 



XVIL— EDUCATIONS 

Value. — Probably no question connected with Mis- 
sions has been more discussed than the place which 
education should occupy. By some it has been unduly 
exalted. In a late Report, a Missionary in North India 
says, u I have learnt fully to sympathise with them who 
think that education is the grand means which God 
has placed in our hands for bringing this people to l 
knowledge of His will." Others have denounced the 
establishment of schools as unscriptural, and would 
trust solely to the direct preaching of the Gospel. 
Such one-sided views, however, are not general. The 
following extract, from a document published by the 
London Missionary Society, embodies the views held 
of Mission work by the majority of Christian labourers 
in India :— 

" In the past practice of the Society, no narrow inter- 
pretation has been placed upon the expression, ' preaching 

* "London and Calcutta," p. 213. 

+ Female Education is noticed under the head of '* Efforts for 
Females." 



414 



EDUCATION. 



the Gospel.' It has never been argued, either by the 
Directors or by the Missionaries generally, that the phrase is 
applicable only to a settled method of publicly addressing a 
considerable number of grown people. They have held that 
there are many methods of fulfilling the £ great commission ' 
which a Missionary Society takes up, and of performing the 
important duty with which its brethren are charged. No 
controversy, therefore, has arisen among them or their con- 
stituents as to the proper mode of preaching. They consider 
that to secure an entrance for God's truth into the human 
heart, and to expound it fully to those who know but little of 
it, a variety of methods may justly be employed, according 
to the age and circumstances of those who are to be instructed. 
The Christian education of converts' children ; the systematic 
Christian training of young people, male and female, who 
are not Christian ; adult schools ; family visitation ; con- 
versation with individuals ; the composition of Christian 
books ; the circulation of the translated Scriptures ; sugges- 
tions for sound legislation ; for the improvement of social 
manners ; and the advancement of Christian civilisation ; as 
well as public addresses, all fall within a Missionary's 
commission. Every such plan of usefulness should always 
be adapted to the circumstances which it is designed to meet. 
And every Missionary should give himself, as far as prac- 
ticable, to those forms of usefulness for which his abilities 
specially fit him." 

However, while nearly all are agreed that education 
may be legitimately employed to diffuse Christian 
truth, the extent to which it should be used must 
depend largely upon the circumstances of the case. A 
course to be commended under certain conditions may 
be inexpedient under others. It must be confessed 
that of late the difficulties connected with the subject 
have increased. In the early days of Missions, in many 
cases, no schools of any description existed. Their 
establishment supplied a great want. Now, through 
means of the Educational Cess, fair elementary schools 
are springing up over the whole country. It is true that 
they are defective in not teaching Christianity; but in 
general the instruction is good as far as it goes, and the 



VALUE. 



415 



pupils at least are taught to read. To maintain a 
footing, Mission schools must be of a higher character 
than formerly, and therefore more expensive. Some 
doubt whether, under such circumstances, Missions 
should burden themselves with the cost at least of 
teaching heathen children. Other reasons, which will 
be noticed hereafter, operate against the higher Mis- 
sionary education. 

At one time it was hoped that congregations might 
be gradually raised up by means of schools. The 
results, under favourable circumstances, in connection 
with the American Board are given below :— 

''Experience has shown that neither the common school 
nor the boarding school forms a good nucleus for the con- 
gregation. However useful, and even necessary, in other 
respects, the schools have failed in this. They furnish an 
audience, but seldom a congregation that survives them. The 
insufficiency of both classes of schools for this purpose was 
exemplified in one of the oldest of the Indian Missions. 
The five older stations of the Mission enjoyed, for nearly 
forty years, the labours of some of the ablest of Missionaries, 
familiar with the language, good and faithful preachers, with 
every facility, during all this time, which popular schools of 
varied form could give ; yet, as was ascertained by a careful 
analysis, when the pupils in the Mission schools, and persons 
in the employ of the Mission, and depending on it for their sup- 
port, were separated from the congregations, there remained 
only about one hundred adults who were not members of the 
Church for the whole of these five older congregations. This 
did not prove the impracticability of the field, but the in- 
sufficiency of the school as a means of securing permanent 
congregations." * 

Still, schools serve valuable purposes. The following 
testimony of the Eev. J. G. Deimler, Bombay, may be 
adduced to show the benefit of schools even among a 
bigoted Muhammadan population : — 

" As long as there are no more Government schools than 

* " Memorial Vo-hune pp. 334, 335. 



416 



EDUCATION. 



there are at present, and the system of education is so an- 
tagonistic to Christianity, Missionary schools are necessary, 
and a great blessing to the people, and at the same time they 
prepare the way for more direct Missionary labour. ... To 
speak of recent experience with the Hindustani School, it 
brought us in close and friendly contact with the whole 
Muhammadan population ; they learnt to regard and respect 
us as their benefactors, and were made more willing to listen 
to our message : thus the school was a connecting link 
between the Missionary and the population. The influence 
for good which a school properly superintended may have 
upon the scholars themselves is incalculable ; reading any 
science, or the history of the world, or the Bible, must 
exercise upon their minds a powerful influence, and tend to 
dispel their puerile, pernicious, and God-dishonouring notions, 
derived from their traditions on the creation of the world, 
of angels, of Muhammed, &c, and to instil in their hearts 
a sense of sin and justice, and of the fear and holiness of 
God. Their faith becomes sapped, and the Christian religion 
must commend itself to their minds. . . . Wherever I visit 
a school, I look upon the boys as a promising rising genera- 
tion, as a hopeful sign of the spring after a chilly winter. 
ne evening a schoolboy accosted me in the street, asking me, 
' Sahib, there farther up the street are Mussulmans assembled 
together ; will you not go up to them for the sake of preach- 
ing f ' Before, frequently a hooting had been raised by boys 
in the street after preaching, but not so now ; on the con- 
trary, they themselves occasionally listen very quietly. A 
respectable Mussulman bade me, c Go on to instruct the 
young, and they will adopt your religion themselves.' " * 

Wynne thus describes the influence which may be 
exerted upon Christian children by a Pastor through his 
schools : — 

" Gathered together there, are the rising generation of his 
people, now ready to listen to him continually, now ready to 
drink in all he says ; in a few years to be dispersed through 
the parish as grown men and women, too busy to see or hear 
him often, mixing with all kinds of company, surrounded 
by all kinds of influences, chiefly dependent for their habitual 

* "Bombay Church Mission Report" for 1862, p. 19. 



VERNACULAR SCHOOLS. — LOWEST STAGE. 417 



character on the training they have received at this very 
time. There they are, in all the softness and yieldingness 
of childhood, soon to carry away for life — ay, even for 
eternity, it may be — the marked impression of their present 
treatment. Who knows how that impression may affect not 
only themselves, but generations yet unborn !" * 

Vernacular Schools. 

Lowest Stage.— The course to be taken by the Mis- 
sionary must depend, to a large extent, upon the ad- 
vance already made. If he has an entirely new field, 
and is without efficient Christian teachers able to get 
pupils, he may, as the first step, endeavour to acquire 
an influence over existing schools. After he has deter- 
mined which villages he will make the objects of 
special attention, let him ascertain whether they con- 
tain schools supported by the people themselves. If 
so, he should visit them, and become acquainted with 
the teachers. In all probability, he will find them 
very badly provided with books, and the masters ill 
paid. Acting cautiously and prudently, he may prevail 
upon most of the teachers to introduce Christian books 
if he supplies them. In the first instance they must 
be given gratis. After a time, as they become appre- 
ciated, they may be sold, beginning with very low 
rates, and gradually rising. If means are available, 
inducements should be offered to the masters to teach 
the Christian books and submit their schools to the 
control of the Missionary. The system of " payment 
by results " will be the best. Let the teacher under- 
stand that the school will be examined monthly, and 
a certain payment granted for each child who passes a 
satisfactory examination ou prescribed lessons. The 
allowance may vary according to the subjects, most 
being given for lessons purely Christian. To insure 
payments from the parents, the teacher will, of his 

* "The Model Parish/' p. 156. 

T 3 



418 



EDUCATION. 



own accord, attend to the secular branches. After a 
little time the teacher will probably consent to the 
school-house being used as a preaching place. Some 
of the parents will collect to hear their children 
examined, and at the close an address may be given to 
them. 

A Catechist, or Christian Inspector, should visit the 
school weekly or oftener, to give direct religious in- 
struction. 

Second Stage. — Where a school already exists in a 
village, it is often difficult to establish another, as the 
influence of the old teacher is exerted in opposition. 
Hence, in many cases, it may be advisable to work 
through him in the first instance. The two great 
objections to him are, that he is not a Christian and 
has had no training as a teacher. At the commence- 
ment of a Mission, there will probably be no Christians 
to send to Normal Schools. The next best arrange- 
ment is to give a thorough course of Christian instruc- 
tion to well-disposed heathen young men. If there is 
a school already established, taught by an old teacher, 
he may have a son willing to be trained. Should there 
be no school, a young man should, if possible, be 
selected from the village. Such a person is preferable 
to a stranger, because he will have more influence in 
the village and be better able to secure scholars. 
Another reason is, that there is a greater prospect 
of retaining him at a moderate rate of pay. Persons 
from other parts require higher salaries, and there is 
always a hankering to get back to their native villages. 
Still, if no suitable youths can be obtained from the 
place itself, others from the neighbourhood must be 
chosen. 

When young men are removed from the influence 
of their heathen relations and brought under Christian 
instruction for two or three years, experience leads to 
the hope that a considerable proportion of them will 
eventually seek baptism. With rare exceptions, all 



FIRST EXAMINATION, 



419 



will at least entertain friendly feelings and do nothing 
tending directly to obstruct Mission work. Any who 
seern at all hostile should not be employed. The 
Principal of the Training Institution will be able to 
judge of this at an early period, and they can at once 
be dismissed. 

Teachers who have received a careful Christian 
training, even although they have not been baptised, 
are greatly superior to indigenous teachers, and their 
schools will be valuable in proportion. 

Third Stage. — At first, in many cases, Christian 
teachers cannot possibly be obtained; while, even if 
available, they cannot collect pupils. If there are 
to be any schools at all connected with the Mission 
under such circumstances, the teachers must be non- 
Christians. Though their employment is recom- 
mended at the outset, every effort should be made to 
replace them as early as possible by Christian teachers. 
Two qualifications are necessary in the latter : 1. Con- 
sistent conduct. An outwardly moral heathen is 
better than a bad nominal Christian. 2. Some degree 
of fitness for teaching. It simply brings disgrace upon 
a Mission to appoint a Christian schoolmaster who 
can barely read. When, however, these two qualifica- 
tions can be secured, a higher step is gained than even 
by the employment of trained non-Christian teachers. 

Fourth Stage. — Best of all is, when well-trained 
Christian schoolmasters can be employed. This, how- 
ever, can only be looked for where Missions have 
been established for a number of years and made con- 
siderable progress. To attain it, it will generally be 
necessary to pass through the previous stages. 

First Examination. — When a young Missionary takes 
charge of a district, his first duty with reference to the 
schools is to visit them, and ascertain, as nearly as 
possible, their exact condition. They will be found in 
various stages according to the advance of the Mission. 



420 



EDUCATION. 



He should be accompanied by an experienced Native 
Agent. To see the schools in their ordinary state, no 
notice should be given of his proposed visit. It should 
not be mentioned even to the Native Agent, as 
information may be sent to the teacher, and efforts 
made to collect boys and make everything look tidy. 

The Missionary should first see how the master 
teaches. The master should be requested to go on with 
the lessons for a time as usual, while the Missionary 
walks slowly round the classes, carefully watching 
everything. Afterwards, and during subsequent 
visits, he may direct his attention to the points 
mentioned below. Some of the principal may be 
entered in his School Note Book* 

Introductory. 

Name of Village or Town. Population. Chief' 
Employment. 

School Premises. 

Is the site central and convenient ? 
What are the distances of the nearest schools ? 
What distance must the pupils generally travel to reach 
the school ? 

Is the site healthy, and free from external annoyance '? 
To whom does the building belong ? 

What is the size of the building? What are the 
materials ? 

Is the accommodation sufficient? 

Is the building well-lighted and ventilated ? 

Is the floor raised so as to be free from clamp during the 
rains ? 

Is the building in good repair ? 

The repair of school-houses should be thrown upon the people. If 
proper means are employed, the children may be made to take such an 
interest themselves in the building as to get it kept in good condition. 



* This is very useful when a Missionary has charge of schools. 
Reference can be more easily made to former memoranda than if 
entered in a general note book. 



FIRST EXAMINATION. 



421 



Are the school-room and compound clean ? 
Is the school-room sufficiently furnished with seats and 
desks ? 

Is it provided with a black-board, table, box for books, 
sheet lessons, and maps? 

- TJw Teacher, 

The name, age, and religion of the teacher ? 

What training has he had ? 

How long has he been employed ? 

What are his good and bad points ? 

Is there a pupil teacher attached to the school? 

Are monitors employed? 

The Pupils. 

Are registers of admission and daily attendance kept ? 

These should always be examined when a school is visited. Teachers 
are very apt to neglect filling them up. 

How many pupils are on the books at present ? 
What was the average daily attendance last month ? 
At what ages do pupils commonly enter school and 
leave ? 

Are the children clean in persons and dress ? 
To what castes do they belong? 

Information on this head must be obtained very quietly. 

What are the religions of the pupils ? 

Instruction. 

What are the school hours ? 
Is there a well-arranged time-table ? 
Are the children taught in classes or separately ? 
What are the numbers in each class, with the subjects of 
study, and the names of the class-books ? 

The children should be examined as far as time permits, beginning 
with the youngest class. 

Is the school opened and closed with prayer? 
Do all the children receive religious instruction daily ? 
Are the younger children personally taught by the 
teacher ? 



422 



EDUCATION. 



Are the pupils sufficiently provided with books, slates, 
and writing materials ? 

Are the books purchased by the children '? 
Are the lessons properly explained '? 

The best way to ascertain the teacher's ability in this respect is to 
require him to give lessons on different subjects in presence of the 
Missionary. The examination of the children will show whether the 
teacher explains the lessons. 

Are lessons prescribed rnonthlv '? 
Are there periodical revisals of lessons ? 
Is an evening school taught '? If so, what are the 
attendance, subjects taught. &c. ? 

- Is there a Sunday school connected with the week-day 
school. "What proportion of week-day scholars attend the 
Sunday school '? 

Fees, &c. 

What fees are paid by the pupils ? 
What is the amount of the fees monthly ? 
How many children do not pay fees? 
How are the fees appropriated ? 

What is the monthly income of the teacher, and from 
what sources ? 

Does the school receive a Government grant ? 

Miscellaneous, 

W T hat is the state of the general discipline of the school ? 
What punishments are used? 

What circumstances specially hinder the progress of the 
school ? 

What improvements or changes are considered desirable ? 

Common Defects. — A few of the leading faults in 
the management of vernacular schools may be noticed. 

Bote Teaching, — In Native schools the great object 
is to commit to memory certain books, without the 
slightest attempt at questioning or explanation on the 
part of the teachers. In Mission vernacular schools 
this must be guarded against. Catechisms and portions 
of Scripture are often glibly recited, with little percep- 



CONDITIONS OF SUCCESS. 



423 



tion of their meaning. Even trained teachers, from 
laziness, are apt to relapse into Native modes of teaching. 

Defective Organization. — The individual method is 
pursued in Native schools — each boy has his lesson 
separately. In Mission schools the children are divided 
into classes ; but the teacher is frequently unable to 
keep the whole of his pupils employed. Though the 
class which he is teaching himself may be engaged, the 
other pupils are generally bawling out, professedly 
"learning their lessons," but actually doing little or 
nothing. A large proportion of the time of the children 
is lost. 

Neglect of the Younger Children, — The teacher is apt 
to confine his attention mainly to the advanced classes, 
to make a show at examinations. Some Mission- 
aries collect the children in their schools at the Mission- 
house, and examine corresponding classes. This is a 
good plan for the elder children, but as the young 
children cannot attend, there is danger of their being 
overlooked. When a Missionary visits a school he 
should frequently begin his examination with the 
younger classes. Beginners are often kept singing the 
alphabet without looking at the letters. The system 
of " payments by results " tends to check this neglect. 

Want of Discipline. — Teachers in indigenous schools 
often treat their pupils with severity, but generally 
there is a great want of order and discipline. No 
teacher in a Mission school should be allowed to go 
about with a cane in his hand ; least of all should he 
have it when giving religious instruction. Discipline 
will be greatly promoted by training the children to 
march, to sit down and rise up simultaneously, &c. 

Conditions of Success. — Some Mission vernacular 
schools are badly attended ; a farthing in school- fees 
is wrung with difficulty from the parents, who pay in 
other cases ten times as much to indigenous teachers. 
The Missionary, not unfrequently, puts it down to 
hatred of the Gospel — the school does not flourish be- 



424 



EDUCATION. 



cause Christianity is taught. This, in general, is a 
gross delusion. There are other Mission schools in 
localities of precisely the same character, where the 
truths of the Gospel are far more fully stated, yet the 
attendance is numerous. The fact is, that in the for- 
mer case the parents are not satisfied with the secular 
instruction. Till the pupils show a desire for baptism, 
which cannot often be looked for in the young children 
attending vernacular schools, the parents scarcely give 
a thought to the religious lessons — the Missionary may 
teach as much Christianity as he pleases. 

Supposing that the teachers are, in some measure, 
efficient and industrious, perhaps the most common 
cause of the want of success is, that the subjects which 
the people value most are not taught. There are some 
Missionaries and teachers whose ideas of education 
are derived exclusively from England or G-ermany. 
They have never examined Native Schools with any 
degree of attention, nor consulted the feelings of the 
people. Servile copies of English or German models 
are all they aim at. 

Now, admitting that much in the Native system of 
education is positively bad, and other things worth- 
less, there is still some good in it which should be 
retained. Like ordinary parents in England, Hindus 
value education chiefly as it fits their children for 
business. Arithmetic is perhaps held in greater esti- 
mation than any other branch. They wish it, however, 
to be taught in a way which will be practically useful. 
In some schools under European management, the 
children are only exercised in working sums on slates, 
involving millions. An intelligent Hindu parent knows 
that his child, unless employed in some Government 
office, will perhaps never in his life require to solve 
such questions ; but that he may sustain loss every day 
if not familiar with the modes of calculation used in 
the bazaar. The true course is, not to exclude either 
system, but to teach both. 



CONDITIONS OF SUCCESS. 



425 



Writing probably ranks next to Arithmetic. This 
also should be turned to practical account. The follow- 
ing remarks by the Honourable W. Seton Karr should 
be carefully considered by all who have the management 
of vernacular schools : — 

" These (indigenous) schools do supply a sort of informa- 
• tion which ryots and villagers, who think at all about learn- 
ing to read and write, cannot, and will not do without. They 
learn there the system of Bunneahs' accounts, or that of 
agriculturists ; they learn forms of notes-of-hand, quit- 
tances, leases, agreements, and all such forms as are in 
constant use with a population not naturally dull and some- 
what prone to litigation, and whose social relations are 
decidedly complex. All these forms are taught by the guru 
from memory, as well as complimentary forms of address. 
On these acquirements, the agricultural population set a very 
considerable value. I think that we ought not too much to 
consider whether such attainments are really valuable. All 
I know is, that they are valued : and it is the absence of 
such instruction as this which, I think, has led to the asser- 
tion, with regard to some districts, that the inhabitants 
consider their own indigenous schools to be better than those 
of Government. 

" I would have all forms of address and of business, all 
modes of account, agricultural and commercial, collected, 
and the best of their kind printed in a cheap and popular 
form to serve as models. I would even have the common 
summons of our Criminal or Eevenue Courts printed off." * 

Native classics are also held in high esteem. An 
English parent does not in general consider that his 
son has received a liberal education if he has not read 
Virgil and Horace. The people of India value still 
: more highly their standard authors. Some Mission- 
aries, ignorant of vernacular literature, call the whole 
"vile trash," and boast that they do not allow a single 
native book in their schools. It is true that there is 
perhaps not one classic which does not contain very 
objectionable passages. But, in addition, there is often 

* " Records of Bengal Government," XXII., p. 43. 



426 



EDUCATION. 



much homely wisdom, interspersed with some noble 
sentiments. A single stanza may be quoted in proof : — 

" What is the fruit that human knowledge gives, 
If at the feet of Him who is pure knowledge, 
Due reverence be not paid ? " 

A few of the Native classics, the best, both in senti- 
ment and language, should therefore be studied in care- 
fully expurgated editions. One or two might be 
appended to the reading books, with some arithmetical 
tables. This would tend to give popularity both to 
books and schools. 

It may be mentioned that, as a rule, heathen chil- 
dren will read Native classics, whether the Missionary 
allows it or not. The expurgated editions, in the great 
majority of cases, will satisfy the parents. It is much 
better that the study of such should be recognised than 
that the others be read by stealth. 

Means of Improvement. — Some of the means which 
a Missionary may employ to raise the character of his 
schools may be mentioned. 

Efforts for the Teachers. — " The whole question 
of elementary education is involved in a gradual elevation 
of the religious and moral character and of the intel- 
lectual standard of the teachers." The Missionary 
should endeavour to get trained Christian teachers from 
a Normal school ; but if it is impossible to obtain such, 
he may do a great deal by his own efforts to improve 
his masters. Wynne says : — 

" The master will, to a certain degree at least, respond to 
the friendly advances of his Minister. And very affectionately 
should the Minister strive to make him feel as a fellow- 
labourer with himself in the Lord. First, and chiefly, he 
should bend his energies to see that he is, in reality, a 
servant of God, and thoroughly in earnest in his own spiritual 
life. Then he should endeavour continually to kindle in his 
heart a holy enthusiasm for his work. He should speak to 
him, pray with him, lend him books, sympathize with him, 



MEANS OF IMPROVEMENT. 



427 



and encourage him in every way. He should draw him on 
to speak of the individual children taught — of their charac- 
ters, their faults, his difficulties with them, his hopes and 
fears about them. The master is thus brought to entertain 
higher views of his work — to look upon it less as a means of 
earning money, more as a service for God's glory. He feels 
that his efforts are sympathised with and appreciated ; this 
urges him to greater activity. His own heart becomes more 
enlightened from frequent spiritual intercourse with God's 
Minister. He becomes more strictly conscientious, more 
laboriously diligent in his secular teaching, and, at the same 
time, he grows more anxious about the eternal interests of 
his pupils, more watchful over the development of their 
characters, more careful to seize every opportunity of training 
their hearts as well as teaching their minds. 5 '* 

The masters should also be trained to teach and en- 
couraged to study. Subjects should be prescribed to 
them to prepare, and at least monthly they should be 
examined upon them, and give lessons to be criticised 
by their fellow-teachers and the Missionary. Details 
under this head are given in the compiler's " Hints on 
Education in India." 

A Prescribed Course of Lessons. — Without this 
the teacher's labours have an uncertain, desultory charac- 
ter. He should not teach what he likes, when he likes. 
A course of instruction should be laid down, with the 
period within which it is to be completed. The course 
must vary according to circumstances. The following 
may be attempted in a good village school : — 

First, or Lowest, Class. (Six Months.) 

First Catechism (Orally). 
New Testament Stories (do.). 
Sheet Lessons. 
First Eeacling Book. 
Writing. 

Mental Arithmetic. Addition and Subtraction. 



* " The Model Parish," pp. 158, 159. 



428 



EDUCATION. 



Second Class. (Six Months.) 

First Catechism, Revised. 

Old Testament Stories (Orally). 

Second Eeading Book. 

Easy Native Classic. 

Writing. 

Geography of the District. 

Mental Arithmetic; Multiplication Table on English 

and Native Systems. 
Arithmetic on Slates: Addition and Subtraction. 

Third Class. (One Year.) 
Second Catechism. 
Pentateuch, Selections. 
Luke. 

Third Eeading Book. 
Native Classics. 
Dictation. 

Geography of India. 

Mental Arithmetic. (Native Tables continued.) 
Arithmetic on Slates. Multiplication and Division. 
The Compound Eules. (Money.) 

Fourth Class. (One Tear.) 
Second Catechism. 
Joshua — I. Kings. Selections. 
Acts of the Apostles. 
Fourth Book. 
Native Classics. 
Dictation. 

Grammar. Elementary Lessons. 
Accounts. 

Geography of Asia. 

History of India. (Hindu and Muhammadan Periods.) 
Mental Arithmetic. (Native Tables continued.) 
Arithmetic on Slates. Weights and Measures. Prac- 
tice. Proportion. Interest. 

Fifth Class. (One Year.) 
Scripture Texts. 

II. Kings — Malachi. Selections. 



MEANS OF IMPROVEMENT. 



429 



Fifth Class — continued. 
Matthew and John. 
Fifth Beading Book. 
Native Classics. 
Grammar and Composition. 
Accounts. Forms of Correspondence. 
Geography of Europe, Africa, and America. 
History of India. British Period. 
Mental Arithmetic. (Native Tables continued.) 
Arithmetic on Slates. Fractions. 
Mensuration. Elementary Problems. 

The lowest class will require to be subdivided into 
at least two divisions ; one consisting of beginners 
learning from sheets, the other of children reading 
books. The use of sheet lessons greatly facilitates 
progress, as the attention of the whole class can be kept 
up. In many cases more than six months will be re- 
quired to go over the lessons prescribed for the first 
class. 

The three highest classes can be taught the Scriptures 
together. This gives time for the explanation of the 
lessons. 

Experience will show how much can be mastered 
monthly, and the course can be adapted accordingly. 

An adequate Supply of suitable Books. — Books are 
of great consequence. Dr. Duff remarked in an 
address : — 

" ( Give me, 5 says one, £ the songs of a country, and I will 
let any one else make the laws of it.' 'Give me,' says 
another, 4 the school-hooks of a country, and I will let any 
one else make both its songs and its laws !' That early 
impressions — impressions coeval with the first clawnings of 
intelligence, impressions made when a new world is opening, 
with the freshness of morning upon the soul — are at once the 
most vivid and most indelible, has passed into a proverb." * 

A good teacher will often make up for inferior text- 
books by oral instruction. In India, however, except 

* u Missionary Addresses," p. 169. 



430 



EDUCATION. 



in a few superior schools, "the book/' says Mr. H.Pratt, 
" is everything, for the masters cannot supply what it 
fails to give." 

It will appear strange to some that there are Mis- 
sionaries in India who use books from which the name 
of their great Master has been carefully expunged. 
How can a blessing be expected to attend schools 
where Christ is thus, to some extent, shut out? 

The neglect about the Christian character of books 
seems greatest in Bengal. In some other parts of 
India, Christian books have found their way into 
heathen schools ; in Bengal there appears to be a 
reverse process. The Eeport of the Calcutta Tract and 
Book Society shows, that in 1863 there were 717 Chris- 
tian school books in Bengali circulated among about 
26 millions of people, including 11,985 children attend- 
ing Mission schools. Christian school books are sup- 
planted by those on the "neutrality" principle, or pre- 
pared by orthodox Hindus, Yedantists, Brahmists, or 
men of no fixed religious views. Mrs. Mullen? wrote a 
very excellent work, '•'Phulniani and Karuna," the 
heroine in which is a Christian. A sort of imitation, 
called the " History of Sushila," has been published in 
Bengali ; but the leading character derives her creed 
from intuition, and may be described as a devout 
member of the Brahma Samaj. The compiler found 
this used as a text-book in a Mission female school 
which he visited ; and there is reason to believe that 
it is similarly employed elsewhere. Deism threatens 
to prove a far more formidable opponent than idolatry. 
Can it be denied that some Missionaries in Bengal are 
thus aiding in its propagation ? 

It is not recommended that the religious element 
should be introduced largely into Beading Books. The 
Scriptures should form the great basis of religious in- 
struction. Still, a few lessons on Christian subjects, 
such as the beautiful illustrations of Todd, may be 
interspersed with great advantage. More frequently. 



MEANS OF IMPROVEMENT. 



431 



brief, but telling, incidental allusions may be made. 
In many instances the books read in school are nearly 
the only ones in possession of the pupils in after life. 
Is it desirable that the only subject proscribed should 
be the way of salvation — the only N ame that should 
not be mentioned in them — that which is above every 
name ? 

Some Missionaries who use non-Christian books never 
seem to have given the subject a thought. Others 
assign the following reasons : — 

1. The Teachers are Heathens. — If by this is meant 
that their moral character is so very low, and their 
opposition to the Gospel such, that they cannot be 
trusted to hear boys read books Christian in tone, the 
sooner such teachers are got rid of the better. They 
are utterly unfit for Mission schools. It is to be hoped 
that very few, if any, of this class are employed by 
Missions. Many who are called heathen teachers by 
some, are convinced of the truth of Christianity, 
although they have not had courage to face the 
severe trials which its public profession would entail. 
The conduct of such men is blameworthy ; but it does 
not seem to mend matters by making them use books 
from which everything Christian has been expunged. 

In not a few cases, however, even Christian school- 
masters are made to use books either prepared on the 
principle of " neutrality," or by Hindus, and, what is 
worse, teach them to Christian children. 

2. Non-Christian Books are superior in style. — On 
more than one occasion this reason has been assigned 
to the compiler. It shows a melancholy absence of 
what ought to be the ruling passion. Elegance of 
diction is of very little consequence as regards children 
attending ordinary schools, and the supporters of Mis- 
sions at home w T ould think Addisonian polish a mise- 
rable compensation for the want of Christian sentiment. 

Care should be taken to use expurgated editions of 
Native classics. If this is neglected, idolatry, pan- 



432 



EDUCATION. 



theism, fatalism, and immorality, will be taught in 
manv cases. 

Adequate Inspection. — This is necessary, even at 
home. Wynne says : — 

" Frequent occasional visits, also, are useful for general 
supervision. Not only at his own stated hour, but at all 
kinds of unexpected times, it is well for the Pastor to appear 
in his school. Master and children are thus kept more on 
the alert ; discipline is more strictly carried on, and the 
natural tendency in both to grow languid and careless is 
checked. Not that the Minister should ever seem to take 
upon him the office of spy. He should not appear anxious 
to 6 catch ' his school off its guard. Many little faults that 
he observes on a sudden entrance he had better take no 
notice of. Anything that interferes with cordial confidence 
between himself, the master, and the children, mars his 
usefulness. Continual fault-finding is not suited to the 
holiness of his office and the nature of his message. In his 
visits, therefore, he must be always, as far as possible, genial 
and pleasant in manner. It is his frequent presence, and 
not the discoveries he makes, that keeps up the life of the 
school. Towards the master, especially, his bearing should 
be always friendly, sympathising, and respectful. If he 
finds fault with the teacher, or seems dissatisfied with him, 
in the presence of the pupils, more injury is done, by their 
loss of respect for their master, than any good the criticism 
produces can make up for. The children should feel, if 
possible, that their Minister and their teacher go hand-in- 
hand together in educating them. {Sometimes, alas ! the 
master, by his underhand ways — by his hypocritical eye- 
service, understood only too well by his pupils — counteracts 
all efforts to produce this feeling ; but, as far as in him lies, 
the Minister should endeavour to speak and act so that such 
a state of feeling should exist." * 

Many Missionaries know by experience that some- 
times when they have visited schools unexpectedly 
neither teachers nor pupils have been present. Such 
visits should therefore be made occasionally. But the 

* "The Model Parish," pp 161-163. 



ADEQUATE INSPECTION. 



4o8 



chief thing is to have searching monthly examinations. 
If there are many schools in the district, it is necessary 
to have a Native School Inspector. He should be a 
reliable, well-trained teacher, able to act as organising 
master. It should be his duty to visit the schools 
constantly, pointing out to the teachers whatever is 
defective. He should examine every school thoroughly 
once a month, submitting the results to the Missionary 
in a tabulated form. 

The Missionary cannot devote much time himself to 
the examination of schools ; but he should give some 
attention to it, both to test the accuracy of the reports 
of the Native Inspector, and to stimulate the teachers. 
It has already been suggested that all the Mission 
schools in a district should study the same lessons. 
If the schools are sufficiently near, the children can 
be collected, and those in the same classes can be 
examined together. This course, besides saving time, 
enables the proper rate of progress to be better ascer- 
tained, and both teachers and pupils are stirred up to 
greater efforts. 

But, as has already been mentioned, the young 
children must also be carefully looked after. 

If the schools receive grants-in-aid, the visits of the 
Government Inspector will secure attention to the 
secular lessons. The danger is lest the religious 
teaching should be neglected. To counteract this, the 
Missionary should lay great stress upon the latter. He 
should see that suitable religious instruction is given to 
all the children — not merely to the advanced scholars. 
The youngest children can be taught Scripture stories 
orally, and learn to repeat a simple catechism. 

Vernacular schools under untrained teachers, es- 
pecially at any distance, are in general worthless 
without careful supervision. They should, therefore, 
not be so numerous as to render frequent visits im- 
possible. Besides, much of the value of schools consists 
| in the aid they give to other branches of Mission work, 

u 



434 



EDUCATION. 



A kind of hold is gained over a village by a school : 
but this is in a great measure thrown away, if not 
followed up by preaching and visits from the llis- 
sionary. 

The Pupil Teacher System. — Ordinary monitors 
are useful to some extent, but it is very desirable to 
have one older and more experienced youth in every 
school. Thus greater attention can be given to the 
younger pupils, and a superior class of teachers may be 
gradually raised up. The pupil teachers should have 
certain lessons prescribed to them, and undergo period- 
ical examinations. 

The difficulty started will be that funds are not 
available. Some of the money spent on boarding 
schools might be allotted to this object. 

Graduated Payments to Teachers. — Men of a 
superior stamp should receive fixed salaries, but the 
system of " payment by results " works well with 
ordinary teachers. The scale of payment should be 
graduated according to the classes and the quality of 
the lessons. If the teacher receive alike for all, the 
school will be filled with mere infants ; if the manner 
in which lessons are given be not taken into account, 
the teacher will look merely to numbers. If a boy 
does not recite any lessons, nothing should be allowed 
on account of him. He has probably been absent 
during the month, and the teacher has prevailed upon 
him to attend on the day of examination. Only half 
rates should be paid for lessons repeated indifferently. 

The chief practical difficulty connected with this 
system is, that the examination involves considerable 
labour. As teachers wish their pay monthly, the 
examinations must also be held monthly. The work is 
greatly facilitated by having blank forms, including 
columns for the names of the pupils and each subject 
of examination, with summaries at the foot. The 
Native Inspector can mark the results on the blank 
form, the names of the scholars having been previously 



SCHOOL FEES. 



435 



entered by the teacher. The monthly examination 
returns, which should be filed, will give the Missionary 
a good idea of the state of a school. If the Native 
Inspector is not trustworthy, he may, for the sake of a 
bribe or some other consideration, make the returns 
more favourable than they ought to be. They should 
therefore be occasionally tested by the Missionary 
himself. 

Efforts among the Parents. — Heard says that in 
England, " It will task all the Pastor's influence to 
overcome the disposition of the parents to remove their 
children as soon as they are useful at the farm or the 
shop, and to detain them at home when any little call 
of business or sickness makes a press in the home 
work." * In India the Missionary can only act upon 
the Native Christians. Most of them, as heathen, 
would not have sent their children to school. How- 
ever, by the influence of Missionaries and Native 
Agents, they have been persuaded in many cases to 
avail themselves of the education provided. Still, it 
requires constant effort. The object well deserves 
attention, for it has a very important bearing upon the 
future Indian Church. 

School Fees — These should always be levied if pos- 
sible. It prevents the people being pauperised; the 
instruction is more valued, and the attendance more 
regular. Among poor low caste children no fee, or at 
least only a nominal one, can be exacted. The 
children of the humblest Christians should be educated 
as far as practicable. Efforts to establish schools 
among heathen children of corresponding grades have 
been very unsatisfactory. The children come to school 
irregularly, and only for a short time. Soon they 
forget all that they have learned. Hence the aim 
should rather be to get children of the middle classes, 
who can afford to keep them long enough at school to 

* " The Pastor and the Parish," p. 120. 

u 2 



436 



EDUCATION. 



derive real benefit. From such, school fees can be 
obtained. 

Mixed Schools. — By schools of this class are meant 
those attended both by girls and boys. This plan has 
been successfully adopted in Tinnevelly and some 
other districts. Years ago, Cousin called " the objection 
to mixed schools a wide-spread error, which makes 
female education on a great scale an almost insoluble 
problem." In many parts of India there is great 
difficulty in securing competent female teachers, and 
still greater difficulty in retaining them. Young girls 
may be taught with their brothers, who can also take 
them to and from school. The schoolmaster's wife may 
teach them a little needlework a part of the day. This 
course cannot be taken with girls beyond a certain age ; 
but it may be followed with advantage in many places. 

Night Schools. — A few years ago considerable at- 
tention was excited in England by the early age at 
which children left school. A Conference for the 
special consideration of the subject was held under the 
patronage of the late Prince Consort. The remedy 
which was most generally approved was the establish- 
ment of night schools. Several have been opened 
with success in different parts of India. 

One great benefit of such schools is, that they aid in 
increasing the supply of Mission Agents. Mental 
activity is sustained by night schools, and when Divine 
grace has touched the heart, young men accustomed 
to toil prove valuable labourers in situations for which 
most Agents from boarding schools would be ill qualified. 

BOARDING SCHOOLS. 

Schools of this class seem absolutely necessary, for 
the present at least, to obtain a sufficient number of 
youths fit for admission into Training or Theological 
Institutions. Some years a^o the boarding schools of 
the American Madura Mission were broken up, in the 



BOARDING SCHOOLS. 



437 



hope that the pupils would remain longer in the village 
day schools. This expectation was not realised to any 
extent — the children, when their parents could no 
longer support them at school, went off to labour. 
Hence the candidates for admission into the Theological 
Seminary became of a very inferior class. The board- 
ing schools had therefore to be re-established. 

But granting that children must be removed into 
such schools when they reach a certain age, a great 
deal of money is wasted in supporting little boys and 
girls, whose parents are quite able to keep them at 
home, and would have sent them to the village schools 
if they had remained with them. A number of schools 
might be supported with the money thus saved ; while, 
after all, the boarding schools might be almost equally 
useful, bv admitting the children at an age when thev 
really required and could profit from instruction su- 
perior to that imparted in village schools. Should it 
be said that their parents are not qualified to give 
them a home training, it may be answered that many 
of them are the children of Catechists. The remedy 
in other cases should be to establish a mothers 5 class, 
and teach them how to manage their children. 

To the eye it may be more pleasing to see all the 
girls in a boarding school with a neat uniform dress. 
But does not the following extract show in reality a 
happier state of things ? 

" At first we clothed as well as boarded our pupils, and 
then led them to provide one article after another till they 
clothed themselves. It was delightful to see the interest 
parents began to take in clothing their daughters in order to 
send them to school. After they provided their own gar- 
ments they took better care of them, and so learned to take 
better care of other things.'" * 

It is remarked in the life of the poet Wordsworth : — 

" A child will soon learn to feel a stronger love and 

* Woman and her Saviour in Persia," p. 46, 



438 



EDUCATION. 



attachment to its parents when it perceives that they are 
making sacrifices for its instruction. All that precept can 
teach is nothing, compared with convictions of this kind. 
In short, unless book attainments are carried on by the side 
of moral influences, they are of no avail. Gratitude is one 
of the most benign of moral influences." 

The Eev. J. Thomas, Tinnevelly, thus guards against 
the evils most incident to the boarding school system : — ■ 

" I have remarked that boys who are fed and clothed at 
our boarding schools are apt to become both lazy and 
proud ; and in order to prevent and remedy this evil, I have 
as hitherto made them muster every morning at five, except 
during the monsoon months, when they come at a later hour, 
and work in the compound and garden an hour and a half. 
They have also plots of ground appropriated to themselves, 
the produce of which they are permitted to realise and 
spend as they like. They are thus kept assiduously en- 
gaged either in digging the ground, drawing up water, or 
something else. As soon as the work is over, they bathe 
and return to their domestic departments. I find this an 
admirable plan, and would recommend it to similar in- 
stitutions, as it keeps the boys from being ashamed to work, 
develops all their physical powers, and preserves them in 
vigorous health." 

Mr. G-nielin, of the Kishnaghar Mission, has en- 
deavoured to substitute the pupil teacher system for 
boarding schools. It has the advantage of making the 
youths feel that they are earning their support, while 
at the same time they are valuable in the schools. The 
difficulty is to secure their own training. The ex- 
periment has not yet been sufficiently tested, but it 
seems hopeful. 

ELEMENTARY ENGLISH SCHOOLS. 

Throughout most parts of India there is a strong 
desire to learn English. One way or other, the people 
are making efforts that their children may study that 
language. It is much better that it should be acquired 



ELEMEXTAEY ENGLISH SCHOOLS. 



439 



in a Mission school along with Christian instruction, 
than that the children should attend purely secular 
schools. In most cases, these are the only alternatives. 

English schools have this great advantage over those 
in which the vernacular alone is taught, that the pupils 
generally remain much longer. They afford an excel- 
lent means of reaching the middle and upper classes, 
who are not acted upon by street preaching. 

Only a few brief remarks can be made on this im- 
portant class of schools. 

Attend carefully to pronunciation in the lowest class. — ■ 
Beginners are often neglected, and acquire a defective 
pronunciation which clings to them for life. The 
teacher appointed should be able to pronounce well. 

Accustom the pupils to converse in 'English. — Young- 
children pick up a language rapidly by merely hearing 
it spoken. Boys in school may learn a great deal of 
English orally. They should be told the names of 
objects around, and when they know a few verbs they 
should be made to frame simple sentences. Prender- 
gast's system, already explained (pp. 71-75), may be 
turned to excellent account. 

Always require answers in correct language. — Do not 
receive one or two unconnected words in reply to a 
question. Their absurdity can often best be shown by 
giving a literal translation of them to the pupil in the 
vernacular. Attention to the above is of greater im- 
portance than lessons in grammar from a text-book. 

Let every passage read be thoroughly understood. — It is 
not enough that the pupils know the meaning of each 
separate word. They should translate the whole passage 
in correct idiomatic language. 

Teach English simply as a language in the lower 
classes, and give information through the vernacular. — 
Most of the pupils do not remain long enough to be 
able to read with understanding an ordinary English 
book. If they leave school after having acquired only 
a few English words and phrases, the great object of 



440 



EDUCATION. 



education will have been lost. The remedy is to use 
the vernacular largely in the junior classes. This will 
not interfere with the progress of the children in 
English. " It may be argued that by reading history 
in the vernacular where it is now read in English, you 
diminish the schoolboy's opportunities of familiarising 
himself with English ; but under the present system, 
the hoy learns neither English nor the vernacular"* 

A child whose intelligence has been quickened by 
knowledge acquired through his own language, will 
make more rapid progress in English than a pupil who 
has done nothing else than sit listlessly the whole day 
with an English book in his hand. 

Give religious instruction in the vernacular. — The 
way to reach the hearts of the children is through 
their mother-tongue. If they are addressed in a 
language which they comprehend with difficulty, their 
thoughts will be taken up merely with the words — not 
with the subject-matter. 

Require a moderately high fee. — Some evil has been 
done by the multiplication of English schools. Natives 
who pick up even a few English words consider manual 
labour to be degrading, and would rather endure the 
most abject poverty than work. In some parts there 
are numbers hanging about in the hope of eventually 
obtaining some " situation." It mav be said that stern 
necessity will teach them more correct views ; but each 
individual is slow to learn the lesson, and during the 
years he spends in idleness, he is apt to acquire habits 
which will effectually prevent his ever becoming a 
useful member of society. A somewhat high fee will 
tend to limit the attendance to the children of parents 
able to keep them at school for a sufficient time. 

Heathen Holidays. — A few Missionaries give holi- 
days on great festivals. The reason assigned is, that 
the pupils will not come, and, therefore, it is useless 

* " Education Beport, North-West PrtmnfeeSk" 



MISSION COLLEGES. — EARLY STAGE. 



441 



to keep the school open. This, pro tanto, seems an 
encouragement of idolatry. The festival is a marked 
day, and the children have nothing else to do than 
attend to idolatrous ceremonies. On the other hand, 
a few Missionaries fine their pupils for non-attendance. 
This also is wrong. The course thus described by 
Dr. Wilson, of Bombay, is generally followed and is the 
best : — 

" With reference to the Native holidays, the rule of the 
school is, that permission is neither given to attend them, 
nor punishment inflicted because of their observance, or, to 
quote the Native expression used, they procure neither raza 
nor saza. The responsibility of the holidays is thus made to 
rest, where it ought to rest, with the parents and children 
themselves."* 

Anderson, of Madras, thus gives his experience of the 
above rule : — 

" Without making attendance at school upon these days 
compulsory, but simply by keeping it open for all who choose 
to attend, the matter is settled practically, and the holidays 
set aside. "t 

MISSION COLLEGES. 

Early Stage. — The controversy with regard to the 
place of education in Missions has referred more 
to Colleges than elementary schools. It arose when 
Dr. Duff, in 1830, established an English Missionary 
Institution in Calcutta. After discussion for some years, 
it was agreed by the great majority of Missionaries that 
English Colleges might occupy an important place 
in the evangelisation of India, Of late, however, the 
question has been revived, although on other grounds. 
A brief review of the whole may be attempted. 

The objects originally aimed at in the establishment 
of such Institutions were probably the three following : 

1. To bring the Gospel to bear on a class of the 
community not easily reached in any other way. 

* " Evangelization of India," p. 485. 
t " True Yoke-Fellows," p. 93. 

u 3 



-±42 



EDUCATION. 



2. As a direct agency for the conversion of souls. 

3. To train efficient Native Agents to assist in 
spreading the Gospel* 

The late Dr. Ewart, speaking of " the special AI3I of 
English Missionary education/' said: "This is, and 
always ought to be, the evangelisation of the pupils. 
We repudiate any other system than that which makes 
the conversion of sinners to God the chief end, and all 
the other machinery of the school subordinate to this."t 

For about a quarter of a century the conductors of 
Missionary Institutions were able to pursue their work 
undisturbed. Dr. Ewart, writing in 1855, says : " We 
were first in the field, in endeavouring to rive full effect 
to this branch of labour; and we laboured for several 
years without having many direct seals of our ministry. 
But of late, that is to say, within the last sixteen years, 
no year has passed away without several being admitted 
into the Church by baptism. Other labourers have 
followed us in the same path of operations, and, without 
having had to experience the initiatory difficulties 
against which we had to contend, have, as I believe, 
had at least equal, if not greater encouragement. 

" Since the commencement of our Mission in 1830, 
we have admitted into the Church by baptism — of 
males 70, of females 31 ; in all, 101. With the excep- 
tion of about 10 persons, these are the results of our 
educational labours. "} 

The Rev. G. Hall, writing in 1858, says: " In 
Madras alone, there have been nearly one hundred of 
this class gathered into the fold of Christ. r § 

The results, thus far, were encouraging. A large 
amount of Christian truth had been diffused, and the 
Xative Churches had received accessions of intelligent, 
educated men, qualified to render great service in the 
spread of the Gospel. 

* Bev. G. Hall, " Ootacaniimd Missionary Conference. " pp. 183. 1S4. 
t i( Bengal Conference Keportv' p. 72. J Ibid., pp. 76. 77. 

§ " Ootacamund Missionary Conference," p. 184. 



UNIVERSITY EXAMINATIONS. 



443 



University Examinations. — In 1857, Universities 
were established in the three Presidencies. Examina- 
tions for degrees were held, and the results gained by 
the different colleges and schools were published all 
over the country. The obtaining of a degree became 
the great object of ambition on the part of Hindu 
youth. It was considered a certain passport to honour, 
wealth, and office. Education was valued simply as a 
means of obtaining that end. The number of passed 
candidates from each school and college was carefully 
scrutinised, and, as far as circumstances permitted, 
students resorted to the colleges which were most 
successful at the examinations. Formerly it did not 
matter much to the students in Missionary Institutions 
which subject they studied : now the grand question 
was, what is the value of this in obtaining a degree ? 
As Christian theology was not included in the Univer- 
sity examinations, the study of the Bible came to be 
regarded in a different light. 

The Rev. Dr. Ogilvie, of Calcutta, a Missionary of 
great experience, thus describes the effect ivpoii the 
students : — 

" The fact that, at all the examinations of the University 
no marks are given for religious knowledge, causes the 
students to regard this subject as utterly valueless for the 
only purpose they have in view — that is, the gaining of 
University honours. It is for this purpose alone that they 
attend our colleges, and now pay what may he considered 
high fees. The time devoted to the study of the Bible they 
regard as simply wasted. AYith such a variety of subjects to 
master, they consider their college hours too precious for 
any of them to be thrown away in getting up a subject which 
yields not the slightest return. 

"Again, the fact that the authorities of the University, in 
drawing up their scheme, have given (and indeed, in present 
circumstances, could give) no place to the knowledge of 
religion ; above all, the fact that, from all Government 
colleges, the communicating of religious instruction is 
deliberately excluded — all this they strangely misinterpret 



444 



EDUCATION". 



to mean that, though religious knowledge may be considered 
as an all-important matter by Missionaries and people of that 
sort, it certainly is viewed in a very different light by the 
influential among us. 

" Is it wonderful, then, that while the students universally 
are imbued with such notions, we should have the utmost 
difficulty in inducing them to engage with any sort of 
earnestness in the study of Scripture? The difficulty is 
what can be adequately conceived only by those who have 
themselves been practically engaged in the work. Y\e have 
tried to meet it with all the resources in our power ; we have 
employed the most powerful stimulus at our command. We 
are deeply conscious that, after all, our success has not been 
very great."* 

The above extract describes the natural tendency of 
the present system upon the students. Its intensity 
varies with the eagerness for a degree and other causes. 
The Eev. W. Miller, Free Church Mission, Madras, 
writes : — 

' : There cannot be a doubt that the boys' minds are. even 
with us, far too much engrossed with the mere thought of 
passing examinations ; and in India, just as elsewhere, 
devotion to one object prevents the feelings from being 
engaged in any other. They learn their Bible well, and attend 
most regularly, and listen most diligently : but undoubtedly the 
pressure towards a very different object puts their minds into 
no favourable state for giving deep and earnest thought to 
what they hear and learn." f 

While the University examinations had everywhere the 
above influence upon the students, in a number of 
cases they had an injurious effect upon the course of 
instruction. Some Missionaries nobly resisted, and did 
not abridge in the slightest the religious teaching, or 
alter the Christian tone which they endeavoured to 
infuse, as far as possible, into all the studies. Others, 
however, succumbed. This is not surprising, con- 

* "Report of Church of Scotland Institution, Calcutta," for 1868. 
pp. 10. 11. 

t " The Free Church of Scotland Record," May, 1870. 



UNIVERSITY EXAMINATIONS. 



445 



sidering the many influences around dragging them 
down to a mere secular standard. Their students 
wished it ; the teachers, most of them Hindus, gene- 
rally urged it ; the published Reports of Directors of 
Public Instruction, ignoring the religious element, com- 
mended or censured the Institutions simply with regard 
to their success in secular subjects, and their comments 
were placed before the general public by means of the 
press. Missionaries would naturally wish their students 
to take a good position when competing with Government 
colleges. They thought they could do so more success- 
fully by assimilating the instruction to the Government 
course. The crowning argument with them probably 
was, that this was necessary to retain the students. 

A change in the text-books was one effect. 

The early educational Missionaries aimed at making 
the whole course of instruction bear upon the con- 
version of the pupils. While religion w r as not dragged 
in where it would be out of place, it was not limited to 
the single hour when the Scriptures were taught. 
Hence Christian school-books, adapted to India, were 
used as much as possible. They were perfectly aware 
that excellent school-books could be obtained from 
home, but they were not fitted to promote the grand 
object which they had in view. 

In a few cases the change was brought about by 
European teachers. Several were sent out after the 
University examinations were commenced. Some of 
them had a thorough Missionary spirit, and appreciated 
the course formerly pursued. Others were simply 
schoolmasters. They introduced the books which they 
had been accustomed to teach at home, and which, no 
doubt, they thought were superior to those published 
in India. A little consideration must show that books 
prepared for Christian children in England cannot 
possibly be adapted in some important respects to 
Hindu children in India. It is like a farmer from 
the temperate zone sowing the same seed in the 



EDUCATION. 



tropics, or a Missionary preaching to a group of Hindu 
idolaters precisely as he would to a Christian congre- 
gation at home. 

It is sometimes said that what is wanting in text- 
books printed in England can be supplied by oral 
instruction. But lessons in the ordinary Eeacling 
Books will doubly impress them upon the minds of the 
pupils, for both the eye and the ear are acted upon. 
Besides, the books will tend to preserve the recollection. 
It may also be remarked, that those who follow the above 
course are the least likely to think of what is lacking. 

Some Missionaries, however, went beyond this. The 
late Mr. Howard, Director of Public Instruction, 
Bombay, who expressed his "satisfaction" that no 
grants had been made to " proselytising schools " in the 
Presidency, compiled a series of school-books from 
which every Christian allusion had been deliberately 
" weeded." Such books were introduced into some 
schools, not only by individual Missionaries, but their 
use was recommended by a Sub-committee of a Mission 
connected with a Society noted for its evangelical 
character, " notwithstanding the avowed plan on which 
they have been compiled." 

But the changes were not limited to ordinary reading 
books. The compiler asked whether the evidences of 
Christianity formed one of the subjects of study in a 
certain Mission college. The reply was, " No ; w r e have 
no time for it." Formerly the Bible was generally 
taught an hour a day. In some cases the time was 
reduced to half an hour, or religious instruction was 
given only twice or thrice a week, or even less fre- 
quently. 

There are some Mission schools in India in which, 
from the day a pupil enters till he leaves, he never 
reads a single appeal specially addressed to his conscience 
as a Hindu. He receives some religious instruction, 
but in other respects his education is about the same 
as in an ordinary school at home, or in a Government 



UNIVERSITY EXAMINATIONS. 



447 



school in India conducted on the principle of " perfect 
religious neutrality." 

One of the most lamentable effects of the above state 
of things has been a very great decline in the number 
of baptisms from the Institutions. It is very desirable 
to have exact data on this point. So far as the 
compiler has been able to ascertain, the baptisms have 
been diminished about four-fifths. He has heard of 
one Institution, formerly noted for its baptisms, in 
which there has not been one for the last seven years. 

Now it is said by some that baptisms are no test of 
progress, that the " function of education is essentially 
preparatory." To " proselytise, or win over a few men to 
a particular creed," has been declared not to be the 
aim of a Mission college. A letter from an Indian 
Missionary has appeared in a home periodical, in which 
it is debated whether baptisms are desirable. An 
educational Missionary told the compiler that he did 
not wish them, as he said they did more harm than 
good. 

The Rev. W. Miller expresses the following opinion 
about Missionary Colleges : — 

" The great purpose which they are fitted to accomplish 
is, as has been once and again explained, to prepare the way 
of the Lord, and make His paths straight. The leading 
of individual souls into the Church, though it be the most 
glorious result, is yet not to be regarded as if it were all and 
everything. On the contrary, the great work of the Insti- 
tutions may be most powerfully progressing where there are 
few or no open professions of Christianity ."* 

But he adds in a note : — 

" At the same time, it should be remembered that the pre- 
paratory work of moral and spiritual training, which the 
Institutions are specially fitted for, must ever lead on 
toward distinct and open profession of Christ. If that pre- 
paratory work is progressing as it ought, then, unless there 



* ' ; Lectures on Scottish. Missions," pp. 30, 31, Madias edition. 



448 



EDUCATION. 



be special causes of one kind or other to restrain it, it will 
show itself from time to time in cases of distinct conversion 
and profession. But the number of such cases is no safe 
measure of the amount or value of the preparation effected ; 
and, in India, special restraining causes of various kinds are 
at work so often that the statement above, strong though it 
be, is literally true." 

Some years ago converts were exposed to greater 
trials than at present. If the Gospel has taken firm 
hold, a student must confess Christ openly. It is a 
most dangerous delusion for a Missionary to cherish 
the idea that all is going on well, when no one asks 
" What must I do to be saved ?" 

Proposals. — The great question now is, what should 
be done ? The " Bombay Guardian" says : — 

" A gentleman at the head of one of our Missionary 
Educational Establishments lately closed his report with 
the following words : — • 

" 6 In conclusion, I would remark that the connection with 
the Government Educational Department will have neces- 
sarily a strong secularising tendency ; but as in the present 
circumstances of the country it is essential to the very 
existence of the school as an educational institution, we 
have only to make the best of our position, in dependence 
U£>on the guidance and help of God/ 

" The opinion here expressed, that 4 the connection with 
the Government Educational Department will necessarily 
have a strong secularising tendency 3 on Missionary Insti- 
tutions is, we believe, not denied by those who have the best 
right to speak on the subject. A marked change is passing 
over these Institutions in several respects ; and the arguments 
by which they were supported, and the considerations that 
gave them great value in the estimation of the Church, as an 
evangelising agency, will have to be very seriously modified, 
if the tendency referred to above shall have the sway which 
it promises to have." 

The " Calcutta Christian Intelligencer " gives the 
following opinion expressed by Archdeacon Pratt, 



PROPOSALS. 



449 



during his visitation in 1869, after examining the 
Church Mission Schools at Agurparah : — 

c< He says he could not but be struck here, as he has been 
at many other of our Missionary schools, which he had been 
in the habit of visiting many years ago, at the secularising 
effect which the establishment of the University seems to 
have had upon them. The standard and style of education 
have, no doubt, been greatly raised by the University ; and 
also education has spread very much from the same cause. 
But whereas the youths of the up}3er classes were formerly, 
many of them, eager to be examined or taught in the Bible — 
and the Bible was the book they would generally prefer to 
read, when he asked them on his visits what subjects he 
should take up — now the book always thrust forward is the 
University Course. They have here a new stimulus for 
diligence, and new prizes as their rewards. This is all 
very natural. But he thinks it shows this, that wherever, 
as a general rule, sound secular instruction is imparted by 
Government, it becomes a serious question whether a Mission- 
ary Society should not spare its energies for solely religious 
instruction to those youths the Missionaries can induce to 
come to them for that purpose." — P. 161. 

While some advocate that Missionaries can do more 
for the spread of the Gospel by giving up direct educa- 
tional work and devoting themselves to labours among 
the educated classes, the general feeling is that other 
measures ought to be tried before taking such a step. 

One proposal is that religious knowledge should be 
included among the optional subjects taken up by can- 
didates for the B.A. degree. The Eev. W. Miller 
expresses the following opinion on this point : — 

" Some little good may indeed be done by a scheme of 
optional subjects. For example, it might be advantageous — 
greatly so — to substitute, say, Butler's £ Analogy,' for some 
part of the mathematics, which here, at least, are greatly 
overdone. But this would apply only to the higher examina- 
tions, which affect our Institutions comparatively little. If 
you look at our Madras subjects, you will find in those 
prescribed for the lower examinations, which almost alone 



450 



EDUCATION. 



affect the Institution, nothing that we could expect a 
University to omit from its scheme of a liberal education — 
nothing that any one would dream of allowing to be omitted 
from one at home. It is not in this that the remedy lies at 
all. The difficulty lies, at least with us, only in the effect on 
the minds of the students ; and even if the Bible itself were to 
be examined on, that would not of itself change their frame of 
mind."* 

Mr. Miller considers it impossible for the Mission- 
aries at present in charge of the Institutions to attend 
satisfactorily to the religious instruction, and recom- 
mends the establishment of a special agency : — 

" But little, I need hardly add, can in this way be done 
with satisfaction to themselves or profit to the Church, by 
men already overtasked with their own immediate work, and 
requiring generally to strain every nerve to preserve it from 
extinction. Work thus done by those whose thoughts are 
turned in a different direction, and who cannot in conscience 
leave or neglect the sphere that has in providence been 
assigned to them — such work can never in any sense 
occupy properly a field like this. It can, at the utmost, 
serve only to show, as it has shown, that the field is there, 
and that the way is open to labour in. What is needed is 
some direct agency distinct from that which has to do with 
the Institutions, but supplementing the work done in them, 
building on the foundation that has there been laid. That 
agency would require to be distinct and separate so far as 
this, that at least .one man should devote himself exclusively 
to this purely and directly religious work. He would, 
indeed, be aided, with all his heart, by every true Missionary 
engaged in educational work. But of all the efforts of the 
Mission in this direction the new man would be the centre 
point and the director, though all would aid in the execution 
of his plans. 

" Here, then, is the present great need of Scottish 
Missions in India — an agency for direct, systematic, simple 
Gospel effort among those who have already, through our own 
instrumentality, been brought somewhat under Gospel 



* k> Free Church Eecord," May, 1870. 



PROPOSALS. 



451 



influences, and fashioned somewhat in their character and 
thoughts on a Christian model/ 5 * 

The suggestion of Mr. Miller is now being tried in 
Calcutta, in connection with the Church of Scotland 
Mission. 

The Rev. J. Gardiner, formerly of the Free Church 
Mission, Calcutta, made the following remarks at the 
Liverpool Conference : — 

" They found that almost all young men in their schools, 
at some time or other, generally when they were in the 
higher school or junior college classes, came under strong 
convictions, not merely of the truth of Christianity, but 
personal convictions, more or less, of their own sinfulness and 
of their need of a Saviour. If they passed that critical period 
without publicly professing their faith in Christ, they gene- 
rally became indifferent, and there was less hope, humanly 
speaking, of their becoming Christians. He thought it 
might be an undue expenditure of Missionary resources to 
carry on in advanced secular studies young men of that 
description, and that they should ever estimate their educa- 
tional work according to its value and direct bearing upon 
the progress of the Redeemer's cause in the hearts of men. 
He felt there might be a danger of spending unduly Mis- 
sionary resources, resources raised for the preaching of the 
Gospel, in that direction. He would, therefore, give an 
education carried to the point of advancement at which it 
was in their junior college classes to such young men as 
came to them. He would carry them to that interesting 
period when they usually came under those religious con- 
victions ; and after that he would expend Missionary resources 
in training specially those young men who might be willing 
to become helpers in the Missionary work, instead of going 
on to teach the secular branches to those young men who 
presented, humanly speaking, but little hope of becoming 
Christians.'- j 

The course recommended by Mr. Gardiner seems to 
be the one which ought to be generally followed. At 

* "Lectures on Scottish Missions in India." 
t "Liverpool Conference Report," p. 145. 



452 



EDUCATION. 



present, in some cases, one or two European Mission- 
aries are struggling to maintain a college department. 
The numerous secular subjects so absorb their time, that 
it is impossible for them to give due attention to the 
religious instruction. This state of things ought not to 
be allowed to continue. It is a lamentable waste of 
Mission funds. 

It is alleged that, if the college departments were 
given up, there would be no pupils except children. 
jSTo doubt the ages would be lowered, but there would 
still remain a large number of pupils sufficiently 
advanced to form a noble field of labour. The compiler 
knows at least one Institution, with 5G0 pupils, teaching 
only up to the entrance standard, which has maintained 
its place amid Government and Mission Colleges. 
Good Native masters are quite competent to teach up 
to the entrance standard. They should give the secular 
instruction as far as possible, while the Missionary 
mainly took the religious teaching and general super- 
intendence. 

It is, however, considered desirable to have at least 
one efficient Missionary College in each Presidency. 
The Eev. Dr. Ogilvie says : — 

" In and around Calcutta, within a radius of fifteen miles, 
there are no fewer than ten colleges affiliated to the 
University in the Faculty of Arts. Of these, five are Mis- 
sionary colleges. In each of these it is necessary to main- 
tain, at great expense, a staff of professors sufficient to 
educate up to the B.A. degree ; and yet the whole of their 
students, who have passed the First Arts, might, with perfect 
ease and efficiency, be taught in half the number of 
colleges. 

" The existence of so many colleges may, perhaps, be con- 
sidered as an indication of great progress ; it is, however, a 
state of matters that is not without its evils, some of which 
are very considerable. For instance, the students, finding so 
many doors open to receive them, are disposed to dictate 
terms to us, and sometimes, perhaps, to 1 play off' one college 



COURSE RECOMMENDED. 



453 



against another. I need hardly say that it is not very easy, 
in such circumstances, to maintain efficient discipline."* 

Calcutta might have two colleges ; one belonging to 
the Church of England, the other to Presbyterians. 
One would probably be sufficient at the other Presi- 
dencies. A proposal has been made to have Union 
colleges, the co-operating Missions each furnishing 
one professor. This would require an amount of 
catholic spirit rarely to be secured. Another plan 
would be for the strongest educational Mission in the 
Presidency to support a well-equipped college. Students 
might be sent to it from the other Missions, living under 
the supervision of the resident Missionaries of their 
own Societies. This course would commend itself to 
moderate men at home, though some Missionaries in 
India would probably be unwilling to send their students 
to the college of another Mission. 

Course recommended. — The position of the higher 
Missionary education in India has been described. The 
duty of an. educational Missionary has lastly to be 
considered. 

There is no point the compiler would desire to impress 
more strongly upon a young Missionary than a constant 
remembrance of the great commission intrusted to him. 
It will be a very sad reflection if, at the close of his 
career, he can only point to the numbers who have 
gained academic honours under his instruction. To 
resist the many adverse influences by which he will be 
surrounded, will require the closest communion with his 
Master, and a constant looking at things in the light of 
eternity. Let his great aim be the conversion of the 
students, and let him travail in birth till Christ be formed 
in them. It was this spirit which animated John 
Anderson, of Madras, and, under God, produced such 
results. Let him give his strength to the religious 
instruction in all the classes, committing the secular 

* " Mission Keport" for 1863, p. 12. 



454 



EDUCATION. 



teaching as far as practicable to Natives. It is desirable 
that lie should take one or two subjects, like English 
literature, but let the other preponderate. 

The next point urged is to give a thorough Mis- 
sionary character to the whole course of instruction. 
All books prepared for Government schools on the 
principle of religious neutrality should be excluded. 
Home books may be used for such subjects as arith- 
metic, grammar, &c, but reading books which afford 
means of introducing religious truth should be adapted 
to India. While the Bible itself should be taught 
part of the day, great good may also be done by 
occasional religious lessons at other times. 

Special attention should be given to pupils before 
they come strongly under the influence of University 
examinations. In some parts of India there are 
"Departmental Examinations," instituted by the Di- 
rectors of Public Instruction, and embracing all the 
classes. These should be resisted. A school receiving 
a grant-in-aid should be open to the annual yisit of the 
Government Inspector ; but with Departmental and 
University examinations in addition, the Missionary 
character is in danger of being totally lost. It was 
probably Departmental examinations which led to the 
use of Mr. Howard's books in some Mission schools. 
The " Lahore Chronicle " thus noticed them : — 

" Another remark which must be made has reference to 
Mission or grant-in-aid schools. The teachers and scholars 
in these Institutions spend or ought to spend a great deal of 
time, strength, and labour, on studies not embraced in the 
Director's scheme, and consequently not included in the 
examination papers. For example, the Bible, ' Evidences of 
Christianity,' &c, occupy a prominent place and fill up much 
of the time in Mission schools. All this must be either 
in addition to the studies in the Government curriculum, or 
to the exclusion of some and the slighting of others. 

"It is to be feared, however, that the tendency will be (if 
it has not already been) to induce managers of grant-in-aid 



COURSE RECOMMENDED. 



455 



schools to make their institutions less Missionary, less 
Christian, and more secular and heathen in their tone and 
curriculum, in order to make a finer show and cut a better 
figure in Eeports. The more Missionary in character, the 
greater difficulty in competing. The less Missionary the 
more marks!" — April 15, 1863. 

Some may be apprehensive that, if Institutions are 
made thoroughly Missionary, they will be deserted, and 
thus require to be abandoned. Such should also con- 
sider that they may be swept away by another cause. 
In a pamphlet published by a Native Christian in 
Calcutta, the following passage occurs : — " The extra- 
ordinary earnestness and punctuality with which these 
Missionaries send to their supporters at home detailed 
lists of successful Entrance, First Arts, B.A., and M.A. 
candidates, fully show that they are quite aware of the 
disappointed feelings of their patrons."* If there is 
nothing e]se to report, the Churches at home will 
gradually follow the course suggested by Archdeacon 
Pratt (page 449). 

At all hazards, the Missionary character of Institu- 
tions ought to be maintained. The sympathy of the 
Church at home, the testimony of a good conscience, 
and the approval of his Master, may well support a 
Missionary under every discouragement. The conse- 
quences, however, will not be what some fear. The 
Institutions may be forsaken by students feverishly 
anxious for degrees, but they will still be well attended 
by the class among whom Missionary labours may be 
prosecuted with most advantage. 

While double watchfulness is necessary on the part 
of educational Missionaries already in the field, the 
Churches at home should be careful to send out none 
but "men of the highest Christian spirit and Mis- 
sionary zeal."t Let it be thoroughly understood that 
the gaining of University distinctions will not satisfy 

* " The National Paper/' February 19, 1868. 

t Rev. W. Miller, "Free Church Kecord," May, 1870. 



456 



EDUCATION. 



the supporters of Missions, and let the influences of the 
Holy Spirit be earnestly implored, both on behalf of 
the Missionaries themselves, and of those among whom 
they labour. 

Circulation of Christian Literature. — One way in 

which educational Missionaries may do good is by 
circulating tracts and other publications among the 
students. The subject of female education is much 
discussed among educated young men. The students 
may be urged to seek the benefit of the female members 
of their families. 

A Zenana Magazine in Bengali was lately com- 
menced. The Rev. K. 0. Macdonald brought it to the 
notice of the students attending the Free Church 
Institution, Calcutta, and obtained 300 subscribers. 
This is a specimen. of what may be accomplished. 

Intercourse with former Fupiis. — It is very desir- 
able to keep up some connection with old scholars. 
Although few of them make a profession of Christianity 
before leaving the Institutions, often religious impres- 
sions remain, which it is desirable to cherish. The 
Missionary should occasionally review the list of pupils 
who have left, and consider what can be done for them. 
They should, if possible, be induced to attend lectures 
and religious services. There might be a special 
annual meeting for all residing in the city. Suitable 
tracts might be sent once a year to those at out- 
stations* 

* See Papers on Education in the Ootacamund and the Punjab 
Conference Eeports. Every Missionary with schools under his care 
should study two or three books on education, as Stow's "Training- 
System," Dunn's Normal School Manual," Gill's M School Manage- 
ment," Currie's "Early and Common School Education," &c. There is 
a small volume, " Hints on Education in India, with special reference 
to Vernacular Schools," by the compiler. 



EXISTING TRACTS AND BOOKS. 



457 



XVIII.— CHRISTIAN LITERATURE. 

Native Literature. — Few Missionaries know any- 
thing about the books issued by the Native presses 
even in the towns where they reside. Any information 
available is chiefly due to the exertions of one man — 
the Rev. J. Long. Yet few things deserve more atten- 
tion. Popular literature affords great insight into the 
Native mind. The Missionary acquainted with it is less 
likely to fight " as one that beateth the air." An accu- 
rate knowledge of it is of special importance as a guide 
in the preparation of Christian books. 

Existing Tracts and Books. — The first book printed 
in the vernacular languages of India seems to have 
been the "Doctrina Christiana" of Giovanni G-onsalvez, 
a lay brother of the Order of the Jesuits, who first cast 
Tamulic characters in 1577. Tamil type was also cut 
at Halle in 1710, when the Apostles' Creed was struck 
off. A fount was soon afterwards sent out to India, 
and the printing of the Tamil New Testament was 
completed at Tranquebar in 1715. The first Christian 
work published in Hindustani seems to have been 
printed at Halle in 1743. 

For many years in India the various Missions were 
the chief publishers of religious tracts and books. 
Valuable aid was rendered in South India by the 
Christian Knowledge Society. The first Tract Society 
in India was established by the Rev. J. Hands at 
Bellary in 1817. The Madras Tract Society was 
founded in 1818; the Calcutta Tract Society in 1823 ; 
and the Bombay Tract Society in 1827. 

The compiler, in 1869, endeavoured to ascertain the 
numbers of Christian publications issued in each Indian 
language since the commencement. As far as he could 
obtain information, the numbers appeared as follows : 
- Armenian, 19; Assamese, 50; Bengali, 345; Canarese, 

x 



458 



CHRISTIAN LITERATURE. 



139 ; Cashmiri 3 1 ; Gujarati, 149 ; Hebrew, 1 ; Hindi, 
220 ; Indo-Portuguese, 65 ; Khassia, 8 ; Khond, 1 ; 
Malayalam, 165 ; Marathi, 293 ; Marwari, 5 ; Oriya, 81 ; 
Punjabi, 42 ; Persian, 13 ; Pushtu, 1 ; Sanskrit, 8 ; 
Santali, 6; Sindhi, 11; Tamil, 1005; Telu^u, 163; 
Tibetan, 2 ; Tulu, 12 ; Urdu, 414. To these may be 
added 534 in Singhalese, 444 in English, and one each 
in German and Hungarian. Total, 4199 publications, 
in 30 languages. There must be many omissions in 
the foregoing list, and every year new publications are 
issued. 

Preparation of Tracts and Books. — It has hap- 
pened that young Missionaries imperfectly acquainted 
with the vernacular, aided by schoolboys having only 
a very moderate knowledge of English, have attempted 
to prepare works for the press. This is much to be 
condemned. What are termed transliterations, not 
translations, have thus been produced. It requires 
considerable practice, under competent supervision, for 
any person, even a Native, to write what is fit for pub- 
lication. At the Ootacamund Conference, the Rev. J. 
Hoch, after stating that Christian books must be pre- 
pared chiefly by Missionaries, added, " Still w r e should 
commit a great mistake if we were to assume that all 
Missionaries — or most Missionaries ex-ofjficio — are 
called by their Divine Master to write books/' * 

After a young Missionary has passed his examination 
in the vernacular, he may perhaps usefully employ 
part of his time in the preparation of tracts. He 
should not, at least at first, attempt to translate him- 
self. The best plan is probably to give the ideas to 
his Native Agent whose vernacular style is the most 
idiomatic, and let him write them out freely, in a 
manner suited to the tastes of the people. If he knows 
English, it would be well to have the whole read over 
by a Pundit acquainted only with the vernacular, to 
get all English idioms removed. In some cases an 

* " Report," p. 273. 



EXISTING TRACTS AND BOOKS. 



459 



English tract might be used as a basis ; or the whole 
might be original. 

When the MS. has been prepared as carefully as 
possible, it should be sent to the Secretary of the 
nearest Tract Society. It would be examined by the 
Publication Sub-committee, and a report given about 
its character. So few tracts are offered, that, as a 
general rule, Committees are glad to publish any at all 
up to the mark. The young Missionary may form 
some idea, from the manner in which his first attempt 
is received, whether it is desirable to go on preparing 
tracts. He may profit by the suggestions of the 
Publication Sub-committee. It has happened that 
writers w 7 hose first attempts were rejected have even- 
tually produced excellent tracts. 

One or two of the chief defects in tracts may be 
noticed. 

Dulness. — Of all faults this is probably the most 
common. It has been well remarked : — 

" A mere plain didactic essay on a religious subject may 
be read by a Christian with pleasure ; but many persons for 
whom these tracts are designed would fall asleep over it. 
There should be something to allure the listless to read, and 
this is best done by blending entertainment with instruction." 

Want of Adaptation to India. — The Eev. J. Long- 
remarks : — 

" The Hindus in their own writings show a great fondness 
for metaphors and symbols ; from the days of Kalidas, who 
ransacked all nature to furnish him with images, they have 
exhibited this. The Bible, as an oriental book, is con- 
structed on the same principle, and our Lord taught by 
parables. But our religious tracts and books generally 
show nothing adapted to this taste : they seem to have been 
written rather amid the fogs of London, or the ice of St. 
Petersburg, than in a country with the associations of the 
gorgeous East. The oriental mind must be addressed 
through oriental imagery."* 

* "Calcutta Conference Report," p. 131. 

x 2 



460 



CHRISTIAN LITERATURE. 



Dr. John Muir further shows the need of adapta- 
tion : — 

" In order to write in a manner intelligible to the Hindus, 
or, in fact, to any other people, it is essential to bear con- 
tinually in mind what they know, and what they do not 
know ; how they think, and reason, and feel. We must not 
suppose them to be acquainted with all the facts with which 
we are familiar, or imagine that they, as a matter of course, 
comprehend all the allusions which are intelligible to our- 
selves. We must endeavour to put ourselves in their place, 
and to view everything from their stand-point."* 

Essentials to Popularity. — A few observations may 
be offered on this head. 

1. A striking title. — So far as the subject-matter is 
concerned, purchasers are generally more guided by this 
than by anything else. Very often the title is the only 
part read before the tract is bought. Short and simple 
titles should be chosen. The word "story" attached 
generally takes, at least if connected with something 
familiar. The title of the tract "The Mango Story" 
has sold thousands. 

2. An attractive beginning. — Some English narrative 
tracts commence with moralising or platitudes. This 
is to be avoided. Attention should be secured by 
beginning at once with the narrative. The moral can 
be drawn at the conclusion. 

3. TJie copious use of similes, proverbs, and familiar 
quotations from Native books. — For further remarks on 
this head, see page 164. 

4. Proceeding from the known to the unknown. — By 
this is meant using something with which the people 
are familiar to illustrate Christian truth. Various 
means may be adopted with this view. 

(1.) An appeal may be made to the natural feelings 
common to the human race. 

(2.) The daily occupations of the people may be turned 



Preface to u Examination of Eeligions/ Part II. 



ESSENTIALS TO POPULARITY. 



461 



to account. — Our Lord's discourses afford the best 
examples. 

(3.) Hinduism may he the means of securing attention. — 
The gods of India and famous shrines have been used 
with advantage as texts to start with. Native writers 
are apt to dwell exclusively upon the crimes of the 
gods, but Dr. Murray Mitchell has shown, in " Pundar- 
poor and Vithoba," both how the people may be ii> 
terested and taught Christian truth. 

5. The use of narratives and allegories. — Very few 
narratives from English tracts possess any interest to 
the people of India. Some English allegories, in a 
modified form, may be turned to account. 

6. The use of dialogues. — The people are fond of 
conversations. Each speaker should use the language 
appropriate to his position in life. 

7. The composition of tracts in Native metres should he 
encouraged.— A Missionary remarked : " Bad poetry 
is more attractive to the natives than the best prose." 
The bulk of the Native literature is in verse, and most 
of the people are still in the ballad stage. Strenuous 
efforts should be made to secure effective tracts in 
poetry. 

Intelligibility should be carefully secured. It is a 
besetting fault of Native writers to use a Johnsonian 
style, quite beyond the comprehension of ordinary 
readers. The best test of the intelligibility of a tract 
is to read it to a Native of the class for whom it is 
designed, and question him about its meaning. 

In general, tracts should not be long. The people 
read slowly and with difficulty. 

There should be some account of the way of a sinner's 
salvation in every tract. 

Each language should be enriched by the best tracts 
which have appeared in any of the Indian vernaculars. 
Many of the Native works are free translations from 
the Sanskrit, and exist in the principal languages of 
India, Some tracts are so local in their character as 



462 



CHRISTIAN LITERATURE. 



not to permit translation ; but this is not the case with 
the majority. If corresponding proverbs and poetical 
quotations are carefully sought out, many of the most 
popular tracts may be reproduced in any of the Indian 
tongues. 

MEANS OF CIRCULATION. 

It has been well observed, that as much energy must 
be devoted to securing a circulation for books in India 
as is expended in their preparation, or they will lie as 
lumber on the shelves. 

Limited Circulation. — Christian literature has had 
to encounter two classes of obstacles. I. Difficulties 
arising from the state of the people. II. Circumstances 
connected with the books themselves. 

Among the first class may be mentioned the fol- 
lowing S — 

1. The small proportion of readers. — The number 
is supposed to vary in different parts from one in 300 
to 10 per cent. Official inquiry gave 2f per cent, as 
the proportion in Mysore. Mr. H. Woodrow estimates, 
that including every variety of schools, in the richest 
and most populous portion of the Province of Bengal, 
there are about three persons in every hundred under 
education. 

2. The low intellectual state of the people. — As de- 
scribed in a previous chapter, it is still the mythological 
period with the masses. Ballads and tales, like those 
in the Arabian Nights, alone are relished. The want 
of general information renders many subjects totally 
uninteresting even to many who can read. 

Indifference to spiritual religion is not specially 
noticed, as not peculiar to India. 

There are impediments from the second source. 

1. The inferiority of many of the tracts. — The Madura 
Missionaries assign the following reasons, so far as tracts 
themselves are concerned, for the small demand : " 1st, 
some are not well known : 2nd, some are dull ; others 



ADVANTAGES OF SALES. 



4G3 



are obscure and difficult in style and language ; 3rd, 
the style is too generally didactic ; 4th, the form in 
which they are made up is not alwavs the most desir- 
able/'* 

A gradual improvement is taking place in the 
quality of Christian literature. A few very effective 
tracts and larger works have already been produced. 

2. The want of sufficient variety. — In England there 
are thousands of Christian publications adapted to all 
tastes. Most Indian languages present a very meagre 
catalogue. 

3. Few means of diffusion. — Among a population of 
two hundred millions, the Tract Societies have only 
about a dozen depots. It is true that each Mission 
Station may be regarded as answering the purpose to 
some extent, and Mission book-shops are gradually 
being established. Still, on a whole, the facilities for 
circulation are very limited. 

Room for Extension. — The tables of Dr. Mullens 
show that, exclusive of two or three small presses, 
1,634,940 Scriptures or portions of Scripture, and 
8,604,633 tracts and books were circulated in ten 
years. t Total, 10,238,973 ; or somewhat more than a 
million a year. As there are about eight millions of 
readers in India, this would only be in the proportion 
of one to eight. u The schoolmaster is abroad." 
Every year education is extending. Hindus and 
Muhammadans are alive to the fact. The relative 
proportions of Christian and Native book-shops and 
book-hawkers are probably about as one to thirty. 
The inequality is becoming greater every year. This 
ought not so to be. Much more might be done for the 
diffusion of Christian literature. 

Advantages of Sales. — As early as 1821, the 

* "Keport" for 1863, p. 25. 

t " Ten Years' Missionary Labour in India," pp. 153, 163. 



461 



CHRISTIAN LITERATURE. 



" Quarterly Friend of India " thus pointed out the 

superiority of selling over giving : — 

" One work of real utility purchased by the Natives will 
produce a greater change than five distributed gratis. What 
a Native purchases he wishes to read ; and thus his very 
avarice is turned to the account of general improvement. 
A work obtained without any pecuniary sacrifice he is 
disposed to underrate and neglect ; but such is the re- 
luctance with which he parts with his money, that he is 
anxious to draw an equivalent value from every book it 
procures him." 

It was not, however, till 1848 that the selling system 
was fairly tried in India. In that year the Committee 
of the Bombay Tract Society determined that all their 
publications should be sold, except a very small 
gratuitous series of Tracts. The Eeport for 1851 thus 
describes the result of the experiment and its advan- 
tages : — 

" This system has been strictly adhered to during the past 
four years, and with most satisfactory results. So far as the 
Committee are aware, it has received the cordial approval of 
all the Missionaries in Western India and of the public at 
large. Its feasibility and its peculiar adaptedness to the 
circumstances of this country have been fully established. 
Its advantages over the system of gratuitous circulation are 
many and obvious, inasmuch as it opens the way for the 
employment of Native Colporteurs, and, through them, for 
scattering tracts and books, not simply in the vicinity of 
Missionary stations and on occasional tours, but over the 
whole country. And not only may books in this way be 
carried to the distant villages, but they are sure to go into 
the hands of those who will value and preserve them. Tracts 
which may be obtained for the asking will generally be 
regarded as of little worth, and will exert far less influence 
than when bought and paid for. In this latter case they are 
preserved and valued as property. They are objects of 
thought and interest. They are read ; perhaps re-read ; and 
should their contents not be approved, instead of being 



ADVANTAGES OF SALES. 



465 



destroyed, they will often be sold to others at their market 
value. 

" When the Committee first resolved to adopt the principle 
of demanding a small price for their publications, it was 
fully expected that the circulation would, for a time at least, 
be considerably diminished. ' But,' said the Eeport for that 
year, 6 it by no means follows from this that less good will 
on the whole be done. Should the circulation be at first 
reduced to one-tenth of what it has been for some years past, 
the Committee would still be disposed to persevere in the 
experiment. 5 This decision to adhere, at all events, to the 
principle adopted secured the success of the experiment, 
which doubtless would have failed had it been attempted in 
a faltering spirit. 

" From the time that a fixed price was placed upon the 
Society's publications, they have assumed a new importance 
in the eyes of the Native population, and the circulation, 
instead of diminishing, has doubled and trebled during the 
past four years. Many who would have received with in- 
difference and treated with neglect books offered gratuitously, 
have eagerly paid their money for the same publications 
when converted into property, by being procurable only by 
purchase. The very fact of their being offered for sale has 
awakened a desire to possess and peruse them. And the 
purchase and careful perusal of one has led to the purchase 
and perusal of another, and another. A new habit of reading 
is thus formed and an increased readiness to purchase books 
is engendered. 

" The Committee would by no means assume the ground 
that tracts should in no case be given gratuitously to Natives. 
Missionaries and others may often judge it expedient to lend 
or give tracts in peculiar circumstances. With a view to 
this, three small tracts of eight pages each have been issued 
as the connnencement of a gratuitous series, which may be 
available to all who desire them. Masters may also very 
properly purchase tracts and books as presents for those 
servants who are able to read ; and all may do the same for 
their Native friends and acquaintances. And it may be 
added, that these will be far more gratefully received, far 
more valued, and be also far more likely to prove useful to 
their recipients, when it is known that the donor has paid 



466 



CHRISTIAN LITERATURE . 



their full value, instead of obtaining these gratuitously from 
a Benevolent Society, and thus exercising his generosity and 
his benevolent feelings without expense. Indeed, one pro- 
minent evil of the plan of indiscriminate tract circulation is 
that no gratitude is awakened in the bosom of the recipients. 
It is supposed that the gift cost the giver nothing, hence no 
kindly feeling is awakened ; and since, as a matter of property 
it has no value, it is too often received with indifference and 
treated with neglect. 

¥ As it may sometimes be expedient to give books to 
Natives, the rule which this Society has adopted of cir- 
culating its publications only by sale must on some occasions 
operate unfavourably. But, as remarked in a former Eeport, 
i Some general rule in reference to this subject must be 
adopted and adhered to, else injustice and dissatisfaction 
will be the inevitable result. If tracts and books are granted 
to one Mission or one individual, they must be granted to 
all in similar circumstances. If sold at trifling rates to one, 
they must, in like manner, be sold to others who are 
similarly circumstanced. The Committee therefore have 
found it necessary to choose between the plan of supplying 
tracts gratuitously to all those engaged in their circulation, 
and that of furnishing them at certain fixed rates.' 

< 'Between these two plans they cannot for a moment 
hesitate. And it is gratifying to find that their decision has 
met with such general approval." 

Longer experience has simply confirmed the Com- 
mittee in their course. A single instance of the 
advantages of the selling system may be mentioned. 
In 1868 eight Missionaries in Gujarat sold 43/753 
tracts, realising Es. 627. This is at the rate of 5,469 
tracts per Missionary, realising Es. 78 ; whereas over 
India the average number given away by each Mis- 
sionary is only about one thousand. 

There is a growing conviction among Missionaries in 
India that tracts containing more than eight pages 
should always be sold. 

Colportage. — The selling system is only advan- 
tageous if means are employed to carry it out. To 



COLPOKTAGE. 



467 



resolve that tracts should be sold, and yet make no 
efforts to sell them, would end in doing nothing. 
This was the result when the system was tried in some 
parts of India. It was successful in the Bombay Pre- 
sidency because the tracts were carried for sale by 
Colporteurs over the country. At present nearly all 
Missions regard schools as an important evangelistic 
agency. There is every prospect that, with the 
extension of the Government educational system, sup- 
ported by a special cess, Mission schools of a lower 
grade will be largely driven out of the field. The 
circulation of Christian literature will thus become of 
more and more importance. Even now it deserves to 
be ranked next to preaching. The Missionary who 
neglects it fails to turn to account a most valuable 
instrument of usefulness within his reach. 

Mission Colpoetage. — Very much may be done to 
sell Scriptures and tracts through Mission Kative 
Agents. The system has been adopted by some Mis- 
sions. The Rev. N. Honiss, Tinnevelly, says : — 

" Our Catechists now recognise the sale of books as a 
regular part of their duties. The number of books they sell 
is either a proof of their diligence, or an exposure of their 
negligence, but in all cases is a great help to the work of 
preaching. During the past six months, with God's blessing, 
we have sold 3.197 small volumes, all of which, with very 
few exceptions, contain some Scripture and more Scripture 
truths."— " Madras C. M. Record," November, 1864. 

Mission Colportage has been very warmly taken up 
by the Basel Missionaries on the Western coast of 
India. " Every preacher of the Gospel, Missionary or 
Catechist, is in the habit of offering tracts or Bible 
portions for sale." * The success has been very en- 
couraging. In 1866 the number sold was 27.968; in 
1867, 38,779 ; in 1868, 44,154. These numbers include 
only the publications of the Mission. In addition, 



Report" for 1867, p. 27. 



468 



CHRISTIAN LITERATURE. 



many thousand copies were sold of Scriptures and 
publications of other societies. 

At first Catechists generally dislike selling tracts, 
considering it to he unbecoming their dignity. The 
earliest and most successful sellers of Scriptures and 
tracts in South India and Ceylon were University 
men. Their engaging personally in the work had a 
considerable effect in removing the above feeling. It 
is not desirable that a European Missionary should do 
much in selling tracts himself, as he cannot spare the 
time ; but he should do a little to encourage the Native 
Agents. 

In selling tracts, the people sometimes say that they 
were intended to be given away, or they haggle about 
the price. It is simply necessary to explain that while 
handbills and small tracts are distributed gratis, larger 
tracts, on account of their expense, must be sold. The 
price printed on the tract may be adduced, both as a 
proof of this and of the proper rate being asked. 

Bible Colportage. — Upwards of a hundred Col- 
porteurs are now employed by the British and Foreign 
Bible Society in selling the Scriptures in India. The 
salaries vary from Bs. 8 to Bs. 35 a month, with 
batta and commission on sales. 

At the commencement it is much more difficult to 
sell Scriptures than tracts. Tracts may commence with 
something familiar. Iu the case of the Scriptures, as 
the Bev. W. Smith remarks, a The people are dis- 
couraged at the outset by foreign and strange names, 
and terms and customs to which they can attach no 
ideas ; and all this is conveyed in a style more or less 
rugged and stiff, as all literal translations must of 
necessity be." 

The circulation of a short tract on the Scriptures 
would help a little to remove the above difficulty. 
Much may also be done by some tact on the part of 
the Colporteur. In endeavouring to induce Hindus 
to purchase, he should seek to awaken interest by 



COLPORTAGE. 



409 



referring to their own Shastras, held in so mucli estima- 
tion, and then offer them the true Dharma Shastra of 
the one true God, containing the history of the true 
Incarnation. With Muhammadans, reference might 
be made to the Koran, and the honourable way in 
which the Scriptures are there mentioned. 

Colporteurs often read portions to induce the people 
to purchase. Some of the most suitable should be 
pointed out. Directions might also be given as to 
where they would have the best prospect of sales — 
as schools, markets., &c. Information about Bible 
Colporteurs will be found in the Keports of the Local 
Bible Societies. 

Joint Colportage. — When Colporteurs sell Scrip- 
tures alone, the cost of circulation, on account of the 
smallness of the sales, is very great. Every Scripture 
portion sold costs in this way nearly Is., while the 
price received by the Bible Society, deducting discount, 
is about \&. A scheme of Joint Colportage has there- 
fore been proposed. Each Colporteur should sell Scrip- 
tures, tracts, and Christian school-books. The total 
numbers sold would be from three to tenfold as many 
as are now disposed of by Bible Colporteurs, while 
only about one-third of the salary would be necessary ; 
which would be further diminished by being sub- 
divided among the Societies supplying the publica- 
tions, in proportion to the sales. 

Each Colporteur might receive a salary of Bs. 4* a 
month, with 50 per cent, commission on tracts not 
exceeding 1 anna, 25 per cent, on books, and Vl\ or 
25 per cent, on school-books. 

There is danger lest the Colporteur should be 
satisfied with the bare salary, and live in idleness or 
engage in other work. As a security against this, 
after the first month he should receive only as much 
salary as the amount of his sales, after deducting the 
discount. 

* In some parts of India Es. 5 would probably be necessary. 



470 



CHRISTIAN LITERATURE. 



It is no easy matter to obtain suitable men as Col- 
porteurs. Still, it is to be feared that the office is 
sometimes made a sort of refuge for the destitute." 
A man who requires to be provided for, but who is 
unfit to be a Cateehist or a teacher, is sometimes made 
a Colporteur. %\ It should not be thought that any boy 
or imbecile old man, or any one not fit to be trusted in 
other things, can do this work."* When a Colporteur's 
sales, deducting the discount, are less than Es. 4 a 
month, except under peculiar circumstances, he should 
be discontinued. The failure of one or two men is no 
proof that good sales cannot be effected. Several 
Colporteurs should be tried in succession. 

A Missionary wishing for a Colporteur to sell 
Scriptures and tracts in his district should apply to 
the Secretary of the Tract Society at the Presidency. 
A supply of the required publications would then 
probably be forwarded, with directions about accounts, 
returns, &c. 

One of the chief things to be guarded against in the 
management of Colporteurs is their tendency to get 
into debt. If by any expedients they can manage it, 
they will obtain supply after supply of books on credit, 
till payment is hopeless. The most common excuse is 
that they have given books on credit to trustworthy 
persons, who promise to pay at a certain time, when all 
due by the Colporteurs will be settled. This must be 
checked by forbidding the Colporteurs to sell books ex- 
cept for cash. Compliance with this will be secured by re- 
quiring, after the first supply, all publications obtained 
by the Colporteurs themselves to be paid for when 
received. When a Colporteur is appointed he 
should get a small stock of books. Probably one 
rupee's-worth of Scriptures, and two rupees'-worth each 
of tracts and school-books, at reduced rates, would be 
sufficient at first. It might be increased afterwards if 
necessary. Books in his possession are apt to get 
* "Report on Colportage of the American Methodist Episcopal Mission." 



BOOK-SHOPS. 



471 



soiled. The stock in his hands should therefore not be 
larger than is really required. It is desirable also that 
he should come once a week for fresh supplies, as this 
is & stimulus to diligence. 

Colporteurs are apt to sell books and keep all the 
proceeds as long as they can. This eventually dimin- 
ishes their sales, as they cannot have good assort- 
ments of books. It may be prevented by causing them 
to bring occasionally the remaining stock at the end of 
the month, and supplying the value deficient, deducting 
it from their pay. 

Colporteurs should furnish monthly returns of their 
sales in duplicate — one copy for the Missionary, the 
other to be forwarded to the Presidency. Punctuality 
in giving them in will be secured by paying them 
their salaries when they are presented. 

The Missionary should appoint a teacher or Catechist 
Book Agent, who would issue, for cash, the publications 
required by the Colporteurs. The Missionary would 
thus be relieved of all trouble except a little super- 
vision, which need not exceed one hour every six 
months after plans have come fairly into operation. 

Book-Shops. — Every Mission occupying a town 
should have a Book Depot. A few of the Conditions 
of Success may be noticed. 

1. A favourable Locality. — Of course, a village is 
not a place for a book-shop. A populous city pos- 
sesses most advantages. A small town, if the principal 
station in a district, will also answer in many cases. 
People come in from all parts to attend the public 
offices. The book-shop should be, if possible, in a 
principal street in the Native part of the city. A large 
sign-board in English and the vernacular should 
indicate what is sold within. 

2. A good collection of books properly displayed. — A 
depot tor purely religious works would fail ; the 
demand is too limited. As large a variety as possible 
of books of a suitable character should therefore be 



472 



CHEISTIAN LITERATURE. 



brought together. This will lighten the expense and 
render a depot worth keeping up, while otherwise 
the cost would be too great. Besides, persons coming 
merely for books on general subjects are sometimes 
induced to purchase others of a religious nature. 

Three classes of books should be kept on sale. 

(1.) Scriptures, — Vernacular Scriptures can easily 
be obtained on commission sale from the Bible Socie- 
ties. At large stations there is a demand for English 
Bibles, which may be sold at remunerative rates. One 
almirah, with glass front, might be appropriated to 
Bibles in English and the vernacular. 

(2.) Publications like those of the Religious Tract 
Society. — With the spread of English education, works 
in that language will he increasingly circulated. Suc- 
cess in sales will depend a good deal upon the selection. 
As a general rule, books for children are in greatest 
request, especially those with coloured illustrations. 

The demand will vary according to the readers. 
Europeans and East Indians are the principal pur- 
chasers of books like the "Saint's Best." Educated 
natives prefer works like " Self-Improvement," Histories 
of Greece, Borne, &c, Angus's " Hand-book to the 
English Language," &c. Some Muhammadans ac- 
quainted with English will purchase, " The Arab," " Life 
of Muhammad;" while Boman Catholics occasionally 
take the " Life of Luther." All classes buy freely books 
for children. 

It will be prudent, at first, to order only a limited 
number of each publication, till the demand is ascer- 
tained. 

The Vernacular Publications of the Indian Tract 
Societies should also be kept on sale. Though 
the call for them may be very limited at present, with 
the greater variety of books and the progress of 
Missions their circulation will increase. 

(3.) School Books. — Works of this description sell 
freely. By requiring school children to purchase their 



BOOK-SHOPS. 



books at the depot, some sale would at once be secured, 
while it would tend to make the depot known. 

The Christian Vernacular Education Society, in 
some cases, supplies school books to Missionaries on 
commission sale, allowing 12 J per cent., or two Annas 
on the Eupee, discount. 

3. A fit person in charge. — Care is necessary in the 
selection. Trustworthiness is the first requisite. In 
more cases than one, the person to whom books have 
been given for sale has decamped with the proceeds. 
This, however, may be prevented by requiring the 
amount of the sales to be paid over weekly. Another 
safeguard is to count the books, give them in charge 
to the keeper, and hold him responsible. Activity and 
tact are other essentials. If the person in charge sits 
lazily chewing betel, and gruffly replies to any ques- 
tions, he may sell very little. On the other hand, the 
writer has sometimes seen, when a man came into a 
book-shop inquiring for a heathen book, that by 
showing him an attractive Christian work (especially 
one in poetry), and expatiating upon its excellences, 
he has been induced to become a purchaser. Zeal 
for God's glory would be the best impelling principle ; 
but in most cases this cannot be looked for in a high 
degree. Even where it exists to some extent, the 
faculties of the person in charge will be greatly 
brightened, and his activity increased, by making his 
remuneration depend, to a large extent, on the sales. 
At first it will be necessary to give him in addition a 
small fixed salary ; but eventually the profits alone will 
suffice. 

The person in charge of the depot should in no case 
give books on credit, and should pay monthly, or oftener, 
to the Missionary the proceeds of sales, deducting his 
commission. 

The strict observance of this rule is of vital impor- 
tance. Its neglect will lead to dishonesty, both on the 
part of seller and buyers. 



474 



CHRISTIAN LITERATURE. 



Accounts should be properly kept. All books re- 
ceived and sold should be entered. There should be 
a small pass-book in addition, in which the Missionary 
should sign his initials, acknowledging the receipt of 
the proceeds of sales. Two pages in the Station Ac- 
count Book should be allotted to the book-shop, — one 
side containing entries of the value of books received, 
the other of sales. Stock should be taken annually. 
The Agent in charge should have all the books 
arranged, and a list of the stock made out. It is very 
desirable that the Missionary himself should give a 
quarter of an hour to counting one or two books to 
test the accuracy of the Return. A Catechist, or some 
other trustworthy person, might go over the whole 
stock. 

If the above rules are attended to methodically, 
very little time will be required, and all will go on 
smoothly. Some Missionaries may complain that they 
are so much engaged that they cannot attend to such 
things. It may be said in reply that others, with some 
of the largest and most flourishing Mission districts in 
India, do not raise the same objection. Habits of order 
make a vast difference in the amount of work a man 
can accomplish. 

The persons who visit the book-shop will be the 
most intelligent and thoughtful among the people. It 
is very desirable that such should be introduced to 
the Missionary, at least where they show any dispo- 
sition to inquire into Christianity. One important 
duty of the depot-keeper should be to direct such men 
to the proper quarter. 

The book-shop may be attached to a Bazaar Preach- 
ing Station (p. 187). In cases where the expense would 
be too great to keep a depot open the whole day, a 
Native teacher, or some other qualified person, might 
attend two hours a day, at a notified time, to sell 
books. The charge would be much less, although it 
would also affect the sales considerably. 



STATISTICS. 475 

Native Booksellers, etc. — Sometimes Native book- 
sellers can be induced to purchase Christian publications 
at reduced rates. Books from their hands may find an 
entrance where they would not otherwise go. 

Native Christian widows, and others too old for hard 
work, have sometimes earned a little by sitting with a 
basket of books in a market or near a court-house. 
Such persons, however, should not receive salaries as 
Colporteurs. Care must be taken to make them pay 
in advance for all books after the first supply. 

Books for Mission Agents. — Catechists, especially 
in rural districts, are very apt to fall into a state of 
intellectual stagnation, and to give up reading. Hence, 
in their addresses, they repeat the same things over and 
over again, with a very injurious effect upon the Native 
Church. The Missionary should seek to counteract it 
by encouraging them to subscribe for periodicals and 
purchase any new books calculated to be useful to them. 
He should get specimens of all new Christian books 
in the vernacular, and show them to the Agents. Many 
may thus be induced to become purchasers. The Book 
Agent, already noticed, should attend to the sales. 

Statistics. — Every Missionary should know the 
number of Scriptures and tracts circulated annually in 
his district. This can easily be computed. At the 
beginning of the year the numbers on hand should be 
counted, and a memorandum entered in a booh. When 
supplies are received during the year, the numbers should 
be added. At the close of the year stock should be 
taken, and subtracted from the totals, which will show 
the issues. 

The amount of sales is another important item. It 
can be ascertained without much labour if the Mission- 
ary allots a column to it in his cash-book. All moneys 
received must be entered in some Avay, and it is little 
more trouble to arrange them under proper heads.* 

* The Missionary should read the Keport on the Native Press in 



EFFORTS FOE FEMALES 



XIX. — EFFOETS FOE FEMALES. 

A volume is required to treat adequately of this verv 
important branch of labour. Only a few scattered hints 
are given, as the reader may consult an admirable 
little work, Female Missionaries in India/' by Mm 
"Weitbrecht. 

THE MTSSIOHABY's WIFE. 

Proper Choice. — It is of the utmost consequence 
that the Missionary's wife should be of the right spirit. 
Even when surrounded by all the Christian privileges 
of England, the pious man who marries a wori lly 
woman places himseii in a condition of great " : .... a , 
Woe betide him whose foes are of bis own house. The 
peril, however, is much greater in a heathen country, 
where, perhaps, the Missionary's ^i:e is the only one 
from whom consolation and encouragement can be ex- 
pected. Still, there have been a few instances in 
which Missionaries have followed the sad precedent, 
" The sons of God saw the daughters of men that they 
were fair ; and they took them wives of all which they 
chose." Probably the delusion ha? been cherish-]. 
"True, they are not decidedly pious, but they are well- 
disposed ; more advantages, it may be hoped, will bring 
about a change.'" Long experience has shown the 
falsity of such expectations. It has often been re- 
marked, that when either husband or wife, both being 
before worldly, is converted, in many cases the other is 
impressed. Not so, however, in the great majority of 
cases, when a professor of religion marries a person who 



Bengal by the Rev. J. Long (see list of books) ; and tlie papers on 
Christian Literature in the various Conference Reports. The compilers 
" Catalogue of the Christian Vernacular Literature of India " shows the 
publications existing in each language. His "Hints on the Manage- 
ment of Tract Societies in India" gives lists of tracts and books suitable 
for publication, directions about colportage. kc. 



DOMESTIC AFFAIRS. 



477 



is not pious. Then the reverse process usually takes 
place — the former is assimilated to the latter. The 
Missionary who chooses a worldly partner, in general, 
either discharges his duties in a very perfunctory 
manner, or soon retires from the field. 

The spirit of the Missionary's wife is important, not 
only on account of its bearing upon himself, but from its 
effect upon measures for benefiting the women of India. 
Although a few unmarried female labourers have 
worked nobly, the compiler thinks that the great 
reliance must be upon the wives of Missionaries, at 
least for a long time to come. Both on this account, 
and from its bearing on his own work, the young 
Missionary, of all men on earth, should marry u only in 
the Lord." xVs it is utterly useless to remonstrate with 
a man deeply in love, the only safe course is to avoid 
entirely the company of one who would be an unsuit- 
able match. 

Health. — It has already been mentioned (p. 57) that 
ladies in India suffer more from ill-health than gentle- 
men. Special care should therefore be taken. Gentle 
exercise, as a general rule, is most beneficial. Under 
certain circumstances riding is dangerous, and at times 
perfect rest is absolutely necessary. Eecovery is 
slower than in England. Much of the ill-health 
among ladies in India is, humanly speaking, prevent- 
able. 

Domestic Affairs. — The Missionary's wife should 
remember that a tropical climate weakens the strength. 
At home she could do many things, while others were 
not left undone. In India this is impossible ; a choice 
must be made. The question is, shall her time not 
taken up with her husband and children be devoted to 
sewing, cooking, &c, or to efforts to benefit her native 
sisters? All the sewing, &c, necessary, may be 
equally well done by a person earning a few pence 
a day, while the other is of priceless value, and if 



478 



EFFOETS FOR FEMALES. 



not attended to by the Missionary's wife, must be 
neglected. No woman of a true spirit will say that she 
must sew herself, because means will not allow a tailor 
to be employed. If necessary, she will economise in 
other ways rather than be deprived of such a privilege. 
By adopting the plans recommended in Chapter IY.. 
very little time will be taken up with household, 
affairs. 

Study of the Language— Usefulness will depend 
largely upon the acquisition of the vernacular. The 
first year is of even more importance than in the case 
of the Missionary. As a rule, the care of a family and 
diminished strength are some great drawbacks. Copious 
directions have already been given about study. It 
need only be added, that as her work will be nearly all 
oral, it is not necessary for the Missionary's wife to 
attend to many grammatical minutiae and classical 
peculiarities. A thorough knowledge of the colloquial 
is the main point. She should be able to read and 
write ; but the language should be picked up chiefly by 
the ear. 

Duty to her Husband. — The Missionary's wife should 
make herself acquainted with every department of her 
husband's efforts, and take a deep interest in all his 
plans. To accompany him occasionally in his itinerat- 
ing tours will be of great benefit to health, and may 
be productive of much usefulness. Relying on God s 
promises, she should always cherish a hopeful spirit. 
When her husband returns from bazar preaching, per- 
haps exclaiming in the bitterness of his soul, ff Who 
hath believed our report?" let it be her part to 
comfort and animate him. Above all, let her seek 
that they may maintain close communion with God. 
Let this be the object of her most anxious solicitude. 

The influence of wives on Missionaries is, on the 
whole, very beneficial. The remark Las often been 
made, " So-and-so would not have got into hot water 



DUTY TO HER HUSBAND. 



had his wife been with him." Truth, however, requires 
it to be mentioned that it has also been said, " Some 
Missionaries are better without their better halves," — 
their wives stirring them up to conduct causing discord. 

James says that piety and prudence are two traits 
which should appear with peculiar prominence in a 
Minister's wife. The following are some of his remarks : — 

"The prudence should display itself in all her conduct 
towards her husband. She should be very careful not to 
make him dissatisfied with the situation he occupies. Many a 
Minister has been rendered uncomfortable in a situation of 
considerable usefulness, or has been led to quit it, against 
the convictions of his judgment, by the capricious prejudices 
of his wife ; whose ambition has aspired to something higher, 
or whose love of change has coveted something new. A 
Minister's wife should consult her husband's usefulness, and 
be willing to live in any situation, however self-denying 
its circumstances may be, when this is promoted." 

Let a Missionary's wife strive to act as a peace-maker. 
James says : — 

" Her prudence should render her extremely careful not to 
prejudice her husband's mind against any individual who may 
have designedly or unintentionally injured her. She should hide 
many things of this kind, which it is not important he should 
know, and soften others, of which he cannot be ignorant. 

" In all cases where her husband is the direct object of a 
supposed or real injury, a Minister's wife should be very 
cautious how she acts. Intended by nature, and inclined by 
affection, to be a partisan and an advocate in her husband's 
cause, so far as truth and holiness will allow, she should at 
the same time endeavour rather to mitigate than exasperate 
the displeasure of his mind. Her breath in such cases, if 
imprudently employed, will fan a flame, which in its progress 
may consume all the prosperity of the Church, and half the 
reputation of her husband. Let her therefore govern her own 
spirit, as the best means of aiding to govern his. Let her 
calm, conciliate, and direct that mind, which may be too 
much enveloped in the mist of passion, to guide itself."* 

* " Church Member's Guide," pp. 122, 123. 



480 



EFFORTS FOR FEMALES. 



Few tilings have clone more to disturb the peace of 
Missions than a tattling disposition, James says : — 

" In the case of tattling there are generally three parties to 
blame; there is first the gossip herself;* then the person who 
is weak enough to listen to, and report her tales ; and lastly 
the individual who is the subject of the report, who suffers his 
mind to be irritated, instead of going, in the spirit of meek- 
ness, to require an explanation from the original reporter. 

" Let every individual resolve with himself thus : ' I will 
be slow to speak of others. I will neither originate a 
report by saying what I think, nor help to circulate a 
report by repeating what I hear.' This is a most wise 
regulation, which would at once preserve our own peace, 
and the peace of society. We must never appear pleased 
with the tales of gossips and newsmongers, much less with 
the scandals of the backbiter ; our smile is their reward. If 
there were no listeners there would be no reporters."! 

The above cautions were written for England. As a 
rule they are uncalled for in India, but there are 
isolated cases in which they may be useful. 

Duty to her Children. — From the state of society in 
heathen countries, the children of Missionaries in India 
require still more attention from their mothers than at 
home. Heathen nurses and servants give way to the 
vilest language, and children left to them suffer 
grievously. Improvement in Native Christians pro- 
ceeds only gradually. Great caution must, therefore, 
be exercised even with respect to them. Mrs. Mullens 
adopted the following plan :— 

"In one respect she found her (boarding) school not a 
hindrance but a help. As her children began to require 
companionship and help, she sought it not among the usual 
run of Indian servants, from whom they learn so much that 
is evil, but amongst her girls. She was thus able to keep 

* " The Author hopes he shall not be thought wanting in either charity 
or courtesy to the female sex, for assuming what probably after all is but 
an assumption, that they are peculiarly liable to the infirmity here con- 
demned. Somehow or other it has been ascribed to them, but they have 
it in their own power to prove that it is an unfounded accusation." 

f "Church Member's Guide," pp. 100, 101. 



EFFORTS FOR OTHERS. 



481 



them from harm, and yet in confidence and without anxiety 
continue her labours in the school. The little service 
required was highly prized, because it furnished so many 
opportunities of intercourse with herself and of learning 
from her conversation the information on a thousand things 
which she was so ready to impart, and which was not called 
up by the ordinary routine of life in school."* 

In the hot season it is difficult to amuse children 
within doors. Lacroix taught his children to make their 
own toys. His daughter says : — 

" We never possessed a Noah's ark ; but we owned a fleet 
of paper boats, and had a whole menagerie of birds and 
beasts, cut out in pasteboard by my father, and painted by 
ourselves ; the great advantage of this plan being that it 
gave us employment, and enabled us to revel at will in the 
gorgeous colouring that children love. Instead of the dingy 
brown which is the prominent characteristic of animals in a 
true ark, our tigers were green, our lions blue, and our 
elephants a bright scarlet." f 

Prayer for Children— -The late Eev. J. M. Lechler, 
in a paper read at the Ootacamund Conference, men- 
tioned the following : — 

"It is the practice of many Missionary families to set 
apart a short season on the Lord's day after morning worship 
for special prayer, on behalf of their own and other Mission- 
aries' children. I would seize this opportunity to invite all 
the brethren present, and through them the whole army of 
labourers in our Mission field, to join in this most important 
exercise and privilege." \ 

Efforts for others. — Malcom says that some Mis- 
sionaries' wives, with no children, "have maintained a 
course of public usefulness not inferior to their mas- 
culine fellow-labourers." In other cases, exterior 
efforts must be determined by the measure of strength 
and the care required by the children. It has been 
mentioned in the chapter on health, that ladies are 

* "Life of Lacroix, " p. 480. t Ibid., p. 335. 

X " Report," p. 320. See the whole Paper. 

Y 



482 



EFFOETS FOR FEMALES. 



more liable to disease from their sedentary habits. 
Bodily weakness in some would be removed, rather 
than increased, by more active occupation. The late 
lamented Mrs. Mullens, and numerous living ex- 
amples, show how much may be done, while young 
families receive most careful attention. If the fine lady 
is avoided on the one hand, and the duties of the 
seamstress, housemaid, and cook on the other, it will 
be found that, after other claims are met, no incon- 
siderable portion of time may be devoted to Mission 
work. 

Modes of Action. — The Missionary's wife, even 
more than her husband, must aim at acting through a 
few upon the many. She should first consider, Upon 
whom is it most desirable to exert an influence ? 
Foremost among these will be the wives of Xative 
Agents; next those of the leading Xative Christian 
laymen, and of promising heathen families. Two or 
three ways of doing good may be noticed. 

Visiting. — Probably there may be some houses not 
far from the Mission premises. During morning or 
evening walks, they should occasionally be visited. 
Some of the last words of Mrs. Pierce were : — 

" The women of India ! How I wish to live for them ! 
Doctor Butler, tell our Missionaries' wives to visit them — to 
go to their houses. What though they are dirty, and 
degraded, and unwilling — they have souls — immortal souls ! 
and we must reach them, if India is to he saved /"* 

But visits should not be confined to the poor. As a 
rule, the Missionary's wife may visit the principal 
Native families and be wel] received, if, in compliance 
with the laws of Hindu etiquette, she gives due notice 
beforehand. A few pictures, or European curiosities, 
will render her company doubly acceptable. 

Receiving Visits.— The wives of Xative Agents 
should be encouraged frequently to come to the Mission 

* "Punjab Conference Eeport," p. 121. 



EFFORTS FOR OTHERS. 



483 



House. Sometimes they should be invited to tea, and 
efforts made to interest them in benefiting their neigh- 
bours. 

Mothers Meetings, — This means of usefulness should, 
above all, be adopted. At a small expenditure of 
time, much good may be the result. The Rev. E. 
Porter says : — 

"Let me also here recommend to our Christian female 
friends and co-operators in this good work, the importance 
of establishing Mothers' Meetings wherever practicable. 
At such meetings, the great responsibilities of mothers, and 
the best method of training up their children in the fear of 
the Lord, should be especially brought to the attention of 
our Native Christian mothers. The awful results of neg- 
lecting the spiritual instruction and discipline of their 
families when young should be placed prominently before 
them, and, on the other hand, illustrations of the happy 
effects of the contrary mode of procedure. Special prayer 
should also be offered for the conversion of particular 
children on such occasions, and thus the spiritual interest in 
the eternal welfare of their neighbours' families should be 
awakened and increased." * 

In addition to the Scriptures, " Phulmani and 
Karuna " The Mother at Home," and the i( Mother's 
Magazine," &c, will furnish materials for conversation. 

Intercourse during Tours. — The wives of Missionaries 
who accompany their husbands on preaching tours 
may find valuable opportunities for reaching Native 
females. The Rev. J. Fuchs, Benares, writes : — 

" Another circumstance worth mentioning on account of 
its novelty was that of the women coming to Mrs. Fuchs. 
The first day she accosted some that were passing by, who 
after a little hesitation came up to her and sat down on a 
carpet, when Mrs. Fuchs commenced to converse with them 
on different subjects which they could understand, and 
showed them Bible pictures. These women, returning to the 
village, made it known what they had seen and heard, where- 

* " Ootacamund Report," p. 2i4, 

Y 2 



484 



EFFORTS FOB FEMALES. 



upon the women, that and the next day, came in large 
numbers, from twenty to thirty at a time, and the following 
day three or four, but from morning till evening, and some 
came every day. They spoke without reserve of their house- 
hold affairs, their children, and also of their sorrows and 
trials. One in particular spoke of her inconsolable grief at 
having lost all her children, having only one grandchild 
remaining. She and the other women present were very 
much struck by hearing that the true God, whom the 
Christians worship, was near to them ; that in prayer they 
could tell Him all their griefs, and after this life were per- 
mitted to live with Him, when He would wipe off their tears 
from their eyes, set them free for ever from all sufferings, 
and reunite them with those whom they loved on earth. 
This was a thing, they said, they had never heard of, and 
confessed that they lived without hope in the world." 

FE3IALE EDUCATION. 

Day Schools. — It has already been mentioned, that 
in Tinnevelly Christian girls often attend school with 
their brothers. This is an excellent arrangement. 
The practice is adopted, in a few cases, even by Hindus 
and 3Iuhammadans. As a rule, however, there must 
be separate schools for non-Christian girls. 

Some years ago there were numerous day schools for 
the children of the poor, who received a certain allow- 
ance for attending. They have now been generally 
given up. The girls remained only a short time, and 
attended very irregularly ; hence they soon forgot all 
that they had learned. So far as day schools are 
concerned, efforts are now chiefly directed to getting 
up schools for the children of the middle classes, who 
form the bulk of the population, and are able to keep 
their children long enough at school to be really 
profited. The influence of the pupils in after-life is 
also much greater. So far from requiring to be paid, 
in a few schools fees have been levied with success. 
Schools of this class may be carried on in some places 
to a great extent. 



BOAEDIXG SCHOOLS. 



485 



Boarding Schools. — Few forms of Mission agency 
have -been more blessed. If there is one at the station, 
it should receive much care. Two or three points may 
be noticed. 

L Very young children should not he admitted. — As 
funds are limited, they should be turned to the best 
account. If girls are received when only six or seven 
years of age, the expense is nearly doubled, while the 
advantage is inadequate. Children, it is true, should 
not be too old, or they will not learn ; on the other 
hand, little girls should be with their parents. Thus 
nearly twice as many children may be educated at the 
same outlay. 

2. The girls should he trained to household work. — 
As a general rule, this is attended to ; but there are 
exceptional cases. The compiler was told of a man, 
who married a boarding-school-girl, turning his wife 
out of doors because she could not cook. A suitable 
matron should be appointed to the school ; but servants 
should not be employed — the elder girls should do all 
the work. Some Missionaries have adopted the plan 
of requiring specimens of skill in making curries. If 
the girls are unaccustomed to work, they get lazy and 
proud ; when married, servants must be employed, 
perhaps at an expense which cannot be borne. 

3. Children likely to occupy influential positions should 
he selected. — Simply as a work of charity, the poor 
might seem to deserve the preference ; but this is not 
the object. Respectable men will not marry boarding- 
school girls of low origin, as their disreputable rela- 
tives think they have a claim to prey upon them. It 
works badly to marry an educated girl to an un- 
educated man in humble life. Besides, the good she 
can do is comparatively limited. Hence the selection 
recommended. Efforts should be made to induce the 
parents to bear part of the expense. A commence- 
ment might be made by requiring them to provide 
clothes. 



486 



EFFOETS FOB FEMALES. 



4. Instruction should he mainly in the vernacular.— 
In some cases Missionaries' wives, because they have 
not mastered the Native lan^uasfe themselves, have 
taught the children English. As a rule, only a mere 
smattering* can be acquired ; it is not kept up in future 
life, and is gradually forgotten except a few phrases. 
Sometimes girls are taught English hymns, of the 
meaning of which they have no conception. Five 
words with the understanding are better than ten 
thousand in an unknown tongue. Let the children 
rather be taught poetry in their own language. 

Some wish to teach a little English, on the ground 
that it brightens the mental faculties. In most in- 
stances, where this is done, it should be only as French 
is taught at home — the great bulk of the education 
should, be in the Xative language of the pupils. 

There are cases, however, where an effort may be made 
to communicate a tolerably good knowledge of English. 
At the Presidency towns the daughters of Native 
gentlemen, and the future wives of Mission Agents of 
superior grades, should possess this advantage. 

Zenana Schools. — Dr. Mullens gives the following 
hints : — 

" 1. In these Zenana schools, the old system of drawing 
children and scholars to a Missionary is entirely given up ; 
the teacher goes to her scholars. Public schools for girls 
and women are greatly opposed to the ideas of respectable 
Hindus. 

" 2. Female education is of English origin, and is there- 
fore most obnoxious to the Old School of Natives. This new 
sphere must therefore be sought amongst the families of 
educated men, or men who have at least accepted some 
enlightenment. 

" 3. From the nature of the case, all gentlemen are 
excluded from these Missions. They are the work of ladies 
alone. This work must be done quietly ; Zenanas are not 
to be asked about, and when anything is published, names 
and places should be carefully kept back, In seeking them 



ZEXANA SCHOOLS. 



487 



out, inquiry should be made privately of individuals. 
Though small at first, the work will grow, through the 
information given by ladies to one another. 

" 4. Caution may well be used at first, as to Christian 
instruction ; caution without compromise. It is true wisdom 
to disarm prejudice by kind acts, by showing interest in a 
family ; and, as opportunity arises, as questions are asked, 
truth may more fully be declared, and books more decided 
introduced. 

"5. As things advance, it may be convenient to induce 
several families near together to join in a school in one 
house. A Xative female teacher should instruct regularly, 
and, if possible, two ladies should visit together, or a lady 
and the Native teacher. 

"6. If possible, payment should be required from the out- 
set for work and other materials ; also, if practicable, for the 
teacher who does the mechanical part of the work. 

" 7. It is all-important that the ladies who visit should 
speak the Native language. They may do much good by 
conversation alone. Visiting as teachers, they get rid of all 
ordinary visiting topics, and can give their whole time and 
thought to topics which give practical instruction."* 

In some districts where Missions have recently been 
commenced, it is impossible to obtain Christian female 
teachers. The Bev. J. F. Ullmann thus gives the 
result of his experience about Etawah : — 

" 1. It is easier to start a Zenana school in a village than 
in a large town. Prejudice is not so strong in the former, 
and the system of caste and pardalinasliini] not so strictly 
kept there as in a city. 

" 2. Villages or towns which have Government schools are 
the most likely places to meet with success. People there 
have got accustomed to seeing their boys instructed, and 
parents and brothers become consequently more willing to 
have also their daughters or sisters taught, than in villages 
where all is entirely new. 

" 3. I find that female teachers are not so desirable as male 

f "Punjab Conference Report," pp. 66, 67. See the whole Paper 
and the discussion. 

f Not allowing women to appear in public. 



488 



EFFORTS FOR FEMALES. 



teachers. This applies, of course, only to newly-established 
schools of the kind that I speak of. Females here have not 
only no idea whatever of teaching or keeping order, but they 
have also no influence among their own people, and their 
natural timidity, fostered by caste and pardahnasMni, makes 
them unfit for arranging anything like a school and for 
teaching in it. Again, Natives (I mean Hindus and Mo- 
hamedans) do not like to be taught by females ; and lastly, 
though not least, is the fact that these females who are 
willing to teach are generally widows or forsaken wives, 
who, though even of high caste, have as a class generally not 
a good reputation. Whether they are rightly or wrongly 
suspected, parents do not like to have such women teach 
their children. 

" 4. The best teachers for Zenana schools, in my opinion, 
are aged Pundits or indigenous teachers. Whenever I can, I 
take the Purohit of the place, or some other Brahman who 
has the confidence of the people. They are even admitted 
into Zenanas, and if they are willing to conduct a Zenana 
school (and a fixed salary is always a powerful lever with 
them), and are able to do it, they may soon have a thriving 
one. 

"5. I find it necessary to have a certain number of schools 
with their teachers placed under a superintending Pundit, 
who visits them regularly, sees what he can do to enlarge 
them, encourages the teachers, supplies them with the neces- 
sary boards and books, and reports to me all that he has seen. 

" 6. The Missionary's wife, or the wife of a native Christian 
(if possible, not one who was originally of a low caste) in 
whom you have confidence, are to examine every school and 
Zenana from time to time. This however must not be too 
often, particularly at the commencement of a new school, 
else the people will be intimidated and become suspicious. 

"7. In cities the house for the school should be in the 
centre of wards inhabited by Brahmans or Kaisths, &c, so 
that children have not far to go to reach it. The house 
should not occupy a prominent position. 

" 8. I believe it does good to give the children occasionally 
a little treat. Sweetmeats or other eatables must be procured 
by the teachers —if you like, in your presence — but of course 
paid for by us. Little presents of dolls or toys, &c., will do 



BIBLE WOMEN. 



489 



wonders in attaching them to the school. This must of 
course not be too frequent, else it would be introducing the 
paj system in a different form. 

" 9. To introduce anything like strict order and regularity 
is at first out of the question. I have hitherto been quite 
contented, if upon some examination from time to time I find 
that the girls have made some progress. 

" 10. I keep no Eegister-book in the school. If I want to 
drive a girl from the school, I need only ask her name and 
write it down. Their suspicion is easily roused, and we must 
therefore be careful. 

i; 11. No male visitor or examiner is ever admitted into a 
Zenana school. I consider this indispensably necessary in 
order to secure success. Let it be known everywhere that 
this is the case. 

"12. I have one or two superintending Pundits continually 
on the move, visiting the schools which have been established 
and looking out for places where new ones might be started. 
I find it now not at all difficult to commence a new school, 
If an aged Pundit presents himself and promises to start one 
in his village or town, I give him at once a few reading and 
writing boards, and a tat for the girls to sit on. These few 
materials are to him and others a sure sign that a school is 
really to be commenced, and that he is employed by me. I 
promise to pay him, for any number of girls below 10, 
4 Rupees ; if they reach the number 15 he receives 5 Rupees : 
if 20, 6 Rupees ; and so on. 1 Rupee for every 5 girls. I 
may have reason to alter this scale by-and-by, but at present 
I see it works well. 

"13. In some schools it may be necessary to keep an aged 
woman as a servant to fetch the little girls in the morning, 
and to take them to their homes when school is over."* 

Papers on Female Education in the Ootacamund 
and the Punjab Conference Reports, and Robinson's 
" Daughters of India," should be consulted. 

BIBLE WOMEN. 

This Agency has been tried in some places with an 
encouraging degree of success. The difficulty is to 

* " Missionary Notes and Queries" for 1864, pp. 91-93. 

Y 3 



490 



INTERCOURSE WITH EUROPEANS, 



get qualified women. Some training will be found 
beneficial. Agents of this class are supported by 
the " Indian Female Normal School and Instruction 
Society." 



XX.— IXIEECOUBSE WITH EUKOPEAXS. 

WITH MISSIONARIES OF THE SAME SOCIETY. 

Importance of Harmony.— In many cases the only 
personal friends with whom a Missionary in India can 
have much intercourse are his European brethren. 
Their mutual sympathy and love may prove his 
dearest earthly enjoyment, and they may take sweet 
counsel together, animating each other in the Lord's 
work. Happily there are many such instances of 
cordial co-operation, and the example thus set exer- 
cises a most beneficial influence upon all the Xative 
Agents. 

It must be admitted, however, that at some stations 
a different state of feeling exists between the European 
Missionaries, marring their own comfort and destroying 
their usefulness. Any misunderstanding among Mis- 
sionaries has a most injurious effect upon their work. 
The Xative Agents detect it immediately. One of the 
worst features of Hindus is their tendency to ingratiate 
themselves with one person by fostering his aversion to 
a supposed enemy. The Spirit of God is grieved and 
departs. Xo real good is done. 

Need of Watchfulness. — When it is considered that 
even Paul and Barnabas had such sharp contention 
about Mission arrangements that they parted company, 
it will not appear strange that occasionally there are 
divisions among Missionaries. As Swan remarks, their 
situation is peculiar :- — 

" Nothing in a Christian country is exactly parallel to it, 



NEED OF WATCHFULNESS. 



491 



At home, Ministers and private Christians, when they com- 
bine their energies for the promotion of any common object, 
can select such individuals as possess congenial minds, and 
all other requisites for harmonious co-operation. And when 
in any case such societies of men, or any individual connected 
with them, may find it difficult, or uncomfortable, or un- 
profitable, to continue together, the fraternity breaks up, or 
the individual withdraws. But not so with Missionaries. 
They have no power of choosing ; they cannot separate."* 

It has frequently been noticed that, even among 
civilians and military men in India, quarrels are 
specially rife at small stations. Missionaries, often 
living apart and accustomed to command the Natives 
around them, are very apt to be dogmatic and wish to 
have their own way. When they come in contact with 
their brethren, who may have the same feelings as 
themselves, disputes sometimes occur. An impression, 
indeed, exists in some quarters that such quarrels are by 
no means uncommon. 6i Blackwood's Magazine" says : — 

" Missionary stations are not models of apostolic zeal and 
self-denial ; they are sometimes hot-beds of religious conten- 
tion and jealousy — small men contending bitterly with one 
another for the exercise of a feeble and uncertain power." — 
Jan. 1869, p. 94. 

A Missionary, noticing the above and some oilier 
remarks in the " Times of India," says : — 

" We are sufficiently impressed with the littleness, narrow- 
ness, and puny mental character and qualities of some Mis- 
sionaries, to receive these remarks with all due consideration, 
and even to report them as designed and adapted to effect 
some good. And yet we would never have them expressed 
without, at the same time, a frank recognition of the fact 
that such Missionaries are the exception and not the rule." — 
10th August, 1869. 

It is very sad that men, placed as soldiers of Christ in 
the fore-front of the battle, should sometimes, instead of 
fighting for their great Captain, be wrangling among 

* Letters on Missions." 



492 



ISTEHCOrRSE WITH EUROPEANS, 



themselves. A record of their disputes would form a 
most humiliating chapter in the history of Missions: 

These painful statements are made simply that the 
young Missionary may be led to exercise the greatest 
watchfulness over himself, and determine, with God's 
help, during the whole of his course most earnestly to 
" follow after the things which make for peace." 

Causes of Disunion. — An experienced friend re- 
marked to the compiler, " The quarrels of Missionaries 
are always on principled When they are reminded of 
the course prescribed in the Word of God with reference 
to disputes, they sav, " Oh, that does not apply to this 
case:' Through the deceitfulness of the human heart, 
the workings of self-esteem and jealousy are regarded 
as zeal for the truth and the advancement of Christ's 
kingdom. But the real spirit displayed is perfectly 
patent to others. 

Undoubtedly pride is the great source of disunion. 
" Only by pride cometh contention." The late Dr. 
Winslow remarked, " There are too many, even among 
Missionaries, who, like Diotrephes, love to have the 
pre-eminence."* Well does it become such deeply to 
ponder what our Lord said when he placed a little 
child in the midst of his disciples : " Whosoever, there- 
fore, shall humble himself as this little child, shall be 
greatest in the kingdom of heaven." 

Jealousy is another cause. The Committee of the 
American Board mention this as a disqualification for 
Mission work : — 

" When an individual is known to suffer from this evil, 
he should be advised to remain in the bosom of a Christian 
community. Jealousy may have respect to many subjects ; 
but in a Missionary, it naturally fixes upon the relative stand- 
ing of his brethren, the estimation in which he is himself 
held, and the supposed motives of those who have had any 
agency in assigning his duties/' 

* ,; Thoughts on Missions," p. 70. 



GIVING OFFENCE. 



493 



A tattling disposition gives rise to much discord. 
This has already been noticed (p. 480). 

Senior and Junior Missionaries. — In some cases 
a young Missionary is associated with a senior brother. 
One or two causes which may disturb harmony between 
them have already been mentioned (pp. 7 and 135). 
They must be guarded against. Dubois says : — 

" Never forget that it is not in human nature that a supe- 
rior should feel any great affection for an inferior who uses 
all his logic to prove him in fault. No ; it is not in man's 
nature that a superior should say, My subordinate is a most 
agreeable fellow ; every day he begins an argument to prove 
to me that I am in the wrong."* 

Let the young Missionary first try to gain the affec- 
tion and confidence of his elder brother. Let proposed 
changes then be talked of, one by one, in a patient, 
modest spirit. The result will generally be that the 
young Missionary will admit that some of his plans 
would have an injurious effect, and that the Senior 
Missionary will agree to those which will be beneficial. 
Should the latter, however, not fall in at all with his 
views, Wynne says, " There must not be petulance and 
giving up in disgust what can be done, because of what 
cannot be done. He must remember that the work is 
the Lord's, not his. His only business is to do what is 
in his own power. His refuge must be, not mur- 
muring and angry complaining, but increased diligence 
in doing what he is allowed to do, increased fervour in 
prayer both for Eector and people, and increased trust 
in the Lord's infinite wisdom, love, and pow r er."t 

Giving Offence.- — James has the following remarks 
on this point : — 

" Some persons are rude, dogmatical, or indiscreet ; they 
never consult the feelings of those around them, and are 
equally careless whom they please and whom they offend. 

* " Zeal in the Work of the Ministry" p. 226. 
f " The Model Parish," p. 252. 



494 



INTERCOURSE WITH EUROPEANS. 



They say and do just what their feelings prompt, without 
the least regard to the consequences of their words and 
actions. This is not the charity which is kind, and 
courteous, and civil. A Christian should be ever afraid of 
giving offence : he should be anxious not to injure the wing 
of an insect, much less the mind of a brother. The peace of 
his brethren should even be more sacred than his own. It- 
should be his fixed determination never, if possible, to occa- 
sion a moment's pain. For this purpose he should be dis- 
creet, and mild and courteous in all his language, weighing 
the import of words before he utters them, and calcu- 
lating the consequence of actions before he performs them. 
He should remember that he is moving in a crowd, and be 
careful not to trample on or to jostle his neighbours/'* 

When a Missionary discovers that he has, even inad- 
vertently, given offence to a brother, he should use 
every effort to remove the feeling. If no offence was 
intended, let this be explained in the kindest and most 
fraternal manner. If the Missionary was to blame, 
let there be a frank and full confession of error, and 
reparation, if required, and circumstances admit of it. 
Sometimes it will be best to seek, even at the com- 
mencement, the kind offices of a prudent mutual friend. 
In the great majority of cases this will bring about a 
reconciliation ; but if not, the offending brother has 
taken the Christian course, and the responsibility of 
the dispute is now transferred to him, who, in violation 
of his Lord's express command, denies forgiveness. 
Luke xvii. 3. This will be taken into account should 
the matter ever become the subject of investigation. 

Receiving Offence. — The first advice of James under 
this head is as fellows : — 

a We should all be backward to receive offence. Quarrels often - 
begin for want of the caution I have just stated, and are then 
continued for want of the backwardness I am now enforcing. 
An observance of these two principles would keep the world 
in peace. There are some people whose passions are like 
tow, kindled into a blaze in a moment by the least spark 



RECEIVING OFFENCE. 



495 



which has been designedly or accidentally thrown upon it. A 
word, a look, is in some cases quite enough to be considered 
a very serious injury. It is no uncommon thing for such 
persons to excuse themselves on the ground that their feel- 
ings are so delicately sensible that they are offended by the 
least touch. Delicate feelings! In plain English, this 
means that they are petulant and irascible. 

"And we should never suffer ourselves to be offended 
until at least we are sure that offence was intended ; and this 

! is really not so often as we are apt to conclude. Had we 
but patience to wait, or humility to inquire, we should find 
that many things were done by mistake which we are prone 
to attribute to design. How often do we violate that charity 
which thinketh no evil, and which imperatively demands of 
us to attribute a good motive to another's conduct, until a 
bad one is proved. Let us then deliberately determine, that 
by God's grace we will not be easily offended. If such a 
resolution were generally made and kept, offences would 

i cease." 

Wrong Courses. — When an injury lias been received 
which, it is absolutely necessary to notice, the course 
prescribed by our Lord should be rigidly followed. 
Often, however, people act differently. 

Some brood over an injury in silence— James says : — 

" Many persons lock up the injury in their own bosom, 
and instead of going to their offending brother, dwell upon 
his conduct in silence, until the imagination has added to it 
every possible aggravation, and their mind has come to the 
conclusion to separate themselves for ever from his society. 
From that hour they neither speak to him nor think well 
of him ; but consider and treat him as an alien from their 
hearts. This is not religion." 

Some complain of an injury to their friends. — James 
remarks : — 

" Others, when they have received an offence, setoff to some 
friend, perhaps to more than one, to lodge their complaint, 
and tell how they have been treated. The report of the 
injury spreads farther and wider, exaggerated and swelled by 
those circumstances which every gossip through whose hands 



496 



INTERCOURSE WITH EUROPEANS. 



it passes chooses to add to the original account, until, in 
process of time, it comes round to the offender himself, in 
its magnified and distorted form, who now finds that lie, in 
his turn, is aggrieved and calumniated ; and thus a difficult 
and complicated case of offence grows out of what was at 
first very simple in its nature, and capable of being adjusted." 

Some Missionaries at once send home a formal com- 
plaint. — Men with any sense of honour give a copy of 
the charge to the accused, that he may send home his 
defence by the same mail. There are, however, a few 
Missionaries so unchristian, so ungentlemanly, and so 
ignorant, that they write home without giving any 
information to the brethren they attack. The object is 
plain. " He that is first in his own cause seemeth just." 
By this " sharp practice " they hope to create a pre- 
judice against the accused. 

The compiler talked over this matter with some 
experienced Missionary Secretaries in London. The 
following is the substance of their remarks : — " We 
thoroughly understand that sort of thing. We know 
that we have received only an ex^arte account, and we 
refuse to take up the question till we have heard the 
other side. When investigated, it may not be worth 
that l n (snapping the fingers). 

The usual course now is, when there is a serious i 
difference, to send back all the papers to India for 
examination on the spot by a sub-committee of ex- 
perienced Missionaries, and their decision is almost 
invariably confirmed. 

The Missionary who proceeds in the manner above- 
mentioned gains nothing and loses much. The settling 
of a Missionary squabble is most distasteful to home 1 
committees, and they are not at all obliged to the man 
who gives them the unpleasant task. The quarrelling 
of Missionaries is felt to be like a dispute, about some 
punctilio, among the crew of a boat engaged in rescuing 
people from a ship on fire, and causing them to cease 
their efforts till it can be settled. If a Missionary, in 



RECEIVING OFFENCE. 



497 



addition, tries to take an unfair advantage of a brother, 
bis conduct is severely reprobated. 

Some Missionaries write to the offending party. — This 
course is much better than those previously mentioned, 
but it is not the best. The late Bishop Wilson gave 
the following advice to his Chaplains : — 

" The Bishop suggests that he has generally found that a 
series of written notes and expostulations aggravates a mis- 
understanding. He rather recommends any Clergyman, who 
fears that a misunderstanding may arise, to call at once in a 
friendly manner on the party concerned, and not let a 
dispute be generated at all. It is the second word or letter 
that makes the quarrel." 

The compiler knows of a case in which half a 
sentence in a letter gave rise to a correspondence which 
would fill a volume. The records of the Baptist 
Missionary Society contain seven volumes of corre- 
spondence on the Serampore controversy, and it was not 
settled by it after all. As correspondence occupies so 
very much time, and protracts the difference, it ought 
to be avoided. 

Proper Course. — What ought to be done is dis- 
tinctly laid down by our Lord : " If thy brother 
trespass against thee, go and tell him his fault between thee 
and, him alone:' James says : — 

" This is the command of Scripture, and it is approved by 
reason. It cannot be too often repeated, nor cau too much 
stress be laid upon it. 

" Great caution, however, should be observed as to the 
spirit in which we go to the offending brother. All the meek- 
ness and gentleness of Christ should be in our temper and 
manner. TVe should dip our very tongue in the fountain of 
love. Every feeling, every look, every tone of anger should 
be suppressed. We should not at once accuse our brother of 
the injury, for the report may be false ; but modestly ask 
him if it be correct. All attempts to extort confession by 
threatening should be avoided ; and instead of these, nothing 
should be employed but the appeals of wisdom, the gentle 



498 



INTERCOURSE WITH EUROPEANS. 



persuasion of love. If we succeed in this private interview 
to gain our brother so far as to produce a little relenting, we 
ought to cherish by the kindest expressions these beginnings 
of repentance, and to avoid all demands of unnecessary con- 
cession, all haughty airs of conscious superiority, all insulting 
methods of dispensing pardon. 

eC If the offender should refuse to acknowledge his fault, 
and it should be necessary for us to take a witness or two, 
which is our next step in settling a disagreement, we must be 
very careful to select men of great discretion and calmness ; men 
who will not be likely to inflame instead of healing the 
wound ; men who will act as mediators, not as partisans. 

" It is absolutely necessary, in order to offences being 
removed, that the offender, upon his being convicted of an 
injury, should make all suitable concession; and it will 
generally be found that, in long-continued and complicated 
strifes, this obligation becomes mutual. Whoever is the original 
aggressor, a feud seldom continues long ere both parties are 
to blame. Even the aggrieved individual has something to 
concede, and the way to induce the other to acknowledge his 
greater offence is for him to confess his lesser one. It is 
the mark of a noble and ingenuous mind to confess an error 
and solicit its forgiveness. c Confess your faults one to 
another/ is an inspired injunction. 

" We should be very cautious not to exact unreasonable 
concession. A revengeful spirit is often as effectually gra- 
tified by imposing hard and humiliating terms of recon- 
ciliation as it possibly could be by making the severest 
retaliation. 

"When suitable acknowledgments are made, the act of 
forgiveness is no longer optional with us. From that moment 
every spark of anger, every feeling of a revengeful nature, is 
to be quenched. How can an implacable Christian repeat that 
petition of our Lord's prayer, £ Forgive me my trespass as I 
forgive them that trespass against me ?' How strong is the 
language of St. Paul, ' Grieve not, &c.,' Eph. iv. 30-32. 

" An offence ought never to be considered as removed until 
love is restored. We should never rest till such an explanation 
has been given and received as will enable us to return to 
harmony and confidence. 

" When once an offence has been removed it should never be 



TALE-BE ARTNG. 499 

adverted to in future. The very remembrance should, if 
possible, be washed from the memory by the waters of 
Lethe." 

Peacemaking. — This is a far more difficult duty than 
many suppose. The " Saturday Eeview " says, " While 
we are young and ardent, it seems to us as if we have 
distinct business with all fraud, injustice, folly, wil- 
fulness, w r hich we believe a few honest w 7 ords of ours 
will control and annul ; but nine times out of ten we 
only burn our own hands, while we do not in the least 
strengthen those of the right or weaken those of the 
wrong." There is sufficient truth in this to teach a 
lesson of caution. A man of a hasty disposition should 
not attempt to become a peacemaker. He will probably 
only aggravate strife. It requires a large share of 
calmness, and the " wisdom which cometh from above," 
to succeed. 

When a Missionary imagines that he has been 
injured, it is not unusual for him to go off at once to a 
Missionary brother to tell his grievance. In such a 
case no opinion should be expressed. Remember the 
maxim, audi alteram partem. No man should be 
condemned unheard. The real circumstances may be 
very different. By judicious counsel the quarrel may 
be nipped in the bud. On the other hand, it would be 
most disgraceful to fan the flame because the party 
consulted had also a grudge against the supposed 
offender. 

Tale-bearing. — One of the most unenviable reputa- 
I tions a Missionary can have is that of being secretly an 
i "accuser of the brethren/' Such conduct is happily 
l rare, but as there have been cases of it, a few remarks 
may be useful. 

A Missionary may take some course which may 
prove injurious to the work in which he is engaged. 
The tale-bearer does not give him a single caution on 
the subject — he quietly allows him to do all the 



500 



INTERCOURSE WITH EUROPEANS. 



mischief ; but under the pretence of zeal for the Society's 
interests, he mentions it in a private letter to the | 
Home Secretary. This conduct usually takes the form 
thus reprobated by James : — 

" Let us avoid the hollow and deceitful practice of indulging 
a tattling disposition, under the cover of lamenting over the faults 
of our brethren. 

" Many who would be afraid or ashamed to mention the 
faults of a brother in the way of direct affirmation or report, 
easily find, or attempt to find, a disguise for their back- 
biting disposition in affected lamentation. 6 What a pity it is,' 
they exclaim, 6 that brother B. should have behaved so ill. ! 
He does not much honour religion.' ' Odious and disgusting 
cant !' would a noble Christian exclaim : ' which of you, if 
you really lamented the fact, would report it ?' Which of 
you has gone to the erring individual, inquired into the j 
truth of the matter, and finding it true, has mildly ex- 
postulated? Let your lamentations be poured out before 
God and the offender, but to none else."* 

There can be no peace in a Mission when a man's j 
character may thus be secretly stabbed. Suppose the 
members meet for prayer. A Missionary, suspected 
of backbiting, supplicates the Divine blessing with 
apparent fervour. Would it be surprising if, mean- 
while, the thought occurred to each of the others, " I 
wonder if brother A. has been writing against me 
lately ? Is there anything he could possibly lay hold 
of?" It is evident that meetings for prayer under 
such circumstances would be mere mockery. 

The remedy for this state of things lies mainly with 1 
the officers at home. So long as such information is 
welcomed, so long will it be forthcoming. The north 
wind driveth away rain ; so doth an angry countenance i 
a backbiting tongue. 5 ' When a Missionary in a 
private letter condemns a brother, let it be sent out for 
the consideration of the Mission to which he belongs. 

* " Church Member's Guide," p. 101. The remarks of James, pre- 
viously quoted, are from the same work, abridged. 



BEARING EEPEOOF. 



501 



This would soon put an end to the despicable practice 
in the few cases where it exists. 

Bearing Reproof. — Missionaries, with one voice, will 
condemn the conduct described in the preceding 
section. The excuses offered for it will probably be 
the following : — (1) That Missionaries would flare up 
if a brother told them their faults. (2) That the fear 
of such disclosures is a check upon Missionaries. (3) 
That it is important the Home Committees should 
know the real state of things. There is, no doubt, 
something in these excuses, though the ends do not justify 
the means. A far better way, however, is to act upon 
the course recommended in the following extract : — 

" All questions affecting the diligence and efficiency, the 
personal character and doctrinal views of a Missionary, are 
cognisable by the District Committee of which he is a 
member. And inasmuch as fidelity of Christian character 
is the root of a Missionary's usefulness, the Directors trust 
that the members of these Committees will exercise a true 
moral courage in dealing with any irregularities with which 
any of their brethren may be chargeable." 

The following Eules were drawn up for an Indian 
Mission in dealing with such questions : — 

" That in all cases where the conduct of a Missionary is, 
in the opinion of any one of his brethren, derogatory from 
the Missionary character, and a private representation from 
the brother preferring the charge has proved ineffectual, he 
shall communicate with the Secretary, whose duty it shall 
be, in conjunction with the Chairman, to confer with two 
other members (one of whom shall be chosen by the plaintiff 
and one by the defendant) to judge whether the appointment 
of a Sub-Committee be necessary, and if they decide in the 
affirmative, the Secretary shall then report to the General 
Committee that a Sub-Committee is called for, when the 
Committee shall decide of what three members that Sub- 
Committee shall consist ; which Sub-Committee shall inquire 
into all the circumstances,' and admonish if necessary. If 
such admonition prove efficacious the affair shall drop, but 



502 



INTERCOURSE "WITH EUROPEANS. 



if not, the Sub-Committee shall report to the Chairman and 
Secretary, who shall forward the proceedings of the Sub- 
Committee to all the Members, and on receiving their 
sentiments of the whole case shall forward them both to the 
individual offending and to the Directors. The person 
accused shall have the right of objecting to any one member 
of the Sub-Committee, to meet which emergency an ad- 
ditional member shall always be appointed provisionally. 

' ; That a Missionary brought under an imputation of 
improper conduct shall have due notice of the charges 
preferred against him, and of the appointment of a Sub- 
Committee to investigate his case, in order that a suitable 
opportunity of vindicating himself may be afforded to him. 

" That whenever a charge of any kind against a Missionary 
is determined by the Committee to be sent to the Directors, 
the Missionary be forthwith furnished with a copy of such 
charge and the opinion formed upon it by the Committee, 
in order that he may have due opportunity of transmitting 
his defence to the Directors. That he shall also be required 
to send an attested copy of the defence to the Secretary for 
the information of the Committee." 

It will be seen that the first step mentioned in the 
above excellent rules is, " a private representation from 
the brother preferring the charge." This is carrying 
out the Scriptural injunction, " Thou shalt in any wise 
rebuke thy neighbour, and not suffer sin upon him." j 
If the course enjoined is to be followed, then, as James 
remarks : — 

" Every Christian should bear reproof with meehiess. Few 
know how to give reproof with propriety, still fewer how to 
bear it. What wounded pride, what mortification and 
resentment are felt by many when their faults are told to 
them ! 

" Scripture is very severe in its language to those who turn 
with neglect, anger, or disgust from the admonitions of their 
brethren. ' He that despiseth reproof sinneth,' &c. Do 
not then act so wickedly as to turn with indignation from a 
brother that comes in the spirit of meekness to admonish and 
reprove you. Rather thank him for his fidelity, and profit 
by his kindness. I know not a more decisive mark of true 



BROTHERLY LOVE. 



503 



and strong piety than a willingness to receive reproof with 
meekness, and to profit by admonition, come from whom it 
might." 

If Missionaries manifest the spirit inculcated, every 
pretext for sending or receiving private information 
will be removed. 

Brotherly Love. — Without this Christian grace, the 
most self-denying and successful labours for the spread 
of the Gospel will prove of no avail so far as we our- 
selves are concerned. James remarks : — 

" Individuals are known to us all, who, amidst the greatest 
zeal for various public institutions, are living in malice 
and all uncharitableness, in the indulgence of a predominant 
selfishness, and uncontrolled wrath. But it will not do. 
This is not piety. Could we support the whole expenditure 
of the Missionary Society by our affluence, and direct its 
councils by our wisdom, and keep alive its energy by our 
ardour, and yet at the same time were destitute of love, we 
should perish eternally, amidst the munificence of our 
liberality. 55 * 

Most men, when they reflect upon their past conduct, 
will be able to enter into the feelings expressed in the 
following : — 

"Apology to All. 

" For I have sinn 5 d ; oh, grievously and often ; 

Exaggerated ill, and good denied ; 
Blackened the shadows only born to soften ; 

And Truth's own light unkindly misapplied : 
Alas, for charities unlov 5 d, uncherish'd, 

When some stern judgment, haply erring wide, 
Hath sent my fancy forth, to dream and tell 

Other men's deeds all evil ! Oh, my heart, 
Eenew once more thy generous youth, half perished, 

Be wiser, kindlier, better than thou art ! 

* "Christian Charity/' p. 61. 



504 INTERCOURSE WITH EUROPEANS. 



And first, in fitting meekness, offer well 
All earnest, candid prayers, to be forgiven 

For worldly, harsh, unjust, unloveable 

Thoughts and suspicions against man and Heaven !"* 

Well does it become us also to offer the beautiful 
Collect : " Lord, who has taught us, that all our 
doings without charity are nothing worth ; send thy 
Holy Ghost, and pour into our hearts that most excellent 
gift of charity, the very bond of peace and of all 
virtues, without which whosoever liveth is counted dead 
before thee, &c." 

Not only should mere harmony be preserved. There 
should be what Stoddard describes as " the coalescing 
of heart with heart — the kind tender outgoing of soul 
toward each other — which is extremely desirable and 
almost necessary in the work of the Lord." In the 
last days of Judson, it is said that brotherly love was a 
subject which occupied a large share of his attention: — 

" He remarked that he had always felt more or less of an 
affectionate interest in his brethren as brethren — and some 
of them he had loved very dearly for their personal qualities ; 
but he was now aware that he had never placed his standard 
of love high enough. Our attachment to them should be of 
the most ardent and exalted character; it would be so in 
heaven, and we lost immeasurably by not beginning now. 
' As I have loved you, so ought ye also to love one another,' 
was a precept continually in his mind ; and he would often 
murmur, as though unconsciously, 1 As I have loved you ' — 
6 as I have loved you,' — then burst out with this exclamation, 
' Oh, the love of Christ— the love of Christ.' "f 

Division of Labour. — This has many advantages. 
One of them is, that it tends powerfully to remove 
occasions of discord. Again, when several Missionaries 
are labouring together, each may take the department 
most to his taste, and for which he is best qualified. It 

* M. F. Tupper. Quoted in " The Missionary." 
t " Memoir," Vol. II., p. 281. 



PERIODICAL MEETINGS, 



has also a happy effect in calling forth individual 
energy. " Everybody's business is nobody's business." 
Malcorn thus points out other benefits : — 

" Besides the advantages on the spot of such a distribution 
of duties, it would have a happy effect at home in showing 
the Churches the actual state and operations of their phalanx 
abroad. They would see what branches of the work most 
needed reinforcement. They would better understand what 
result could be expected in each particular department. 
They would particularly see what proportion of labour is 
made to bear on the immediate conversion of souls, and the 
whole operation of the Missionary enterprise would stand 
transparent and self-explained." 

Division of labour, in its fullest extent, is only prac- 
ticable at large stations with several Missionaries. 
Still, the spirit is observed when, in a rural district, a 
Missionary has a certain field allotted to him. 

Periodical Meetings. — It is the practice in many 
Missions, where two or more families reside within con- 
venient distances, to meet weekly at each other's houses 
in rotation, to drink tea, consult on Mission matters, 
and supplicate the Divine blessing. Many important 
advantages result from this plan, which ought to be 
universally adopted. Yates thus describes his ex- 
perience : — 

" On the 14th March, the writer drank tea and spent the 
evening with him (Eev. W. H. Pearce), according to usual 
custom. For about twenty years it had been their practice 
to spend Saturday evening together in reading the Scriptures 
; and prayer, sometimes at the house of one, and sometimes of 
: the other. And certainly there were no hours in their life 
I on which they could look back with greater pleasure than 
these, and none which gave so high a relish to their friend- 
ship, and so deep an attachment to each other." 

Most of the Jaffna Missionaries of the American 
Board live too far apart to meet weekly, but not too 
far to assemble monthly. Hence they spend the day 

z 



506 



INTERCOURSE WITH EUROPEANS. 



together on the first Monday of each month, observed 
as a season of special prayer for Missions. 

The American Missionaries in South India, and pro- 
bably some other Missions, circulate among* themselves 
letters of interest received by any of their number. 
All are considered to form one large family. 

Mission Committees.— Examples are to be found 
of all possible varieties of Mission government. Some 
men, intensely jealous of what they consider their in- 
dependence, have no intercourse with their brethren, 
and "do what is right in their own eyes;" others are 
placed almost entirely under the control of one 
individual ; but Committees, variously constituted, form 
the prevailing organization. Though each form of 
government has its advantages and disadvantages, 
Committees, on the whole, seem far the best. Dr. 
Anderson says of the self-governing system of the 
Missions of the American Board : — 

• c This makes each Mission a depository of experience of 
great value, and forms a permanent, practical, working body, 
into which succeeding Missionaries are received, and to which 
they naturally conform. It thus operates as a check upon 
inexperience and one-sidedness, and those excessive develop- 
ments of individuality which never fail to appear where 
motives are stimulating and complex, and numbers are 
working independently for the accomplishment of a great 
and many-sided work. 5 '* 

Dr. J. S. Wardlaw thus enumerates their advantages: — 

" 1. They are the means of bringing the Missionaries 
together, and enabling them to form each other's acquaintance 
or to renew acquaintance. 

u % They tend to produce and promote unity of feeling, 
and uniformity of action. 

"3. They help to sustain and foster mutual interest in 
each other's work. 

" 4. They prove a means of getting mutual counsel as to 



* ''Memorial Volume," p. 28. 



RELATIONS WITH MISSIONARIES. 507 

modes of action and suggestions, which may be useful in 
their respective spheres. 

" 5. They strengthen confidence at home, as there is a 
united judgment of many instead of the opinion of one. 

" 6 . They promote more enlarged views of Mission work 
generally, and are very strengthening and encouraging. 

" 7. They afford opportunity of more carefully and fully 
discussing important questions. 

" 8. They enable the Missionaries in any case the better to 
vindicate their conduct, and to preserve themselves against 
misunderstanding and wrong."* 

It cannot be denied that Committees require great 
care in their management to prevent unseemly 
disputes. The command, "Let all things be done 
decently and in order," requires to be borne in mind. 
The kindred injunction, 66 Be courteous," should be 
rigidly enforced. The chairman should immediately 
put down any member using unbecoming language. 

Each member of Committee should constantly 
recollect that every other member has as much right to 
form an opinion of his own as he has himself There 
are a few difficult questions connected with Mission 
policy, and some of the ablest men take opposite views. 
It is preposterous for any man to act as if his opinion 
must be the law of the Mission. He will be allowed 
freely to advocate his views ; but his brethren, if after 
all they are not convinced, must decide according to 
the best of their judgment. A member may, if neces- 
sary, enter his protest against any particular course 
which he may deem very objectionable; but he has no 
right to disturb the peace of the Mission because his 
brethren take other views. A minority, especially a 
minority of one, must yield, if Committees are to be 
more than a show. 

RELATIONS WITH MISSIONARIES OF OTHER SOCIETIES. 

On the whole, denominational quarrels in India are 
* " Lectures to Students/' 

z 2 



508 



INTERCOURSE WITH EUROPEANS. 



rare and exceptional. It is generally felt that ques- 
tions about Church government and the like dwindle 
into insignificance before Hinduism and the system of 
the False Prophet. Painful experience has also 
repeatedly shown that such disputes do not bring any 
real gain on the whole. Native Agents, from ^inferior 
advantages and remains of the " old man." in general 
enter far more violently into sectarian squabbles than 
the Missionaries themselves. The time and energy, 
which, if rightly directed, might have been instrumental 
in winning many souls to Jesus from among the 
heathen, are wasted in strife among brethren, The 
i; Memoirs " of Lacroix will afford an illustration :— 

" Mr. Trawin's first Catechist, who had joined hini in the 
early instruction of the converts of these southern villages, 
had become a Baptist ; and after leaving the Mission, took 
advantage of his acquaintance with the converts to argue 
with them on his peculiar views. A few of the unsettled 
men, who were looking for personal advantage from their 
intercourse with Missionaries, sided with him. and invited a 
Missionary to come among them. Without hesitation he 
granted their request, and built this very year two chapels 
within a short distance of the first chapel at Eammakalchoke. 
Mr. Lacroix, who throughout his life is known to have been 
one of the most liberal Missionaries in the heathen world, 
remonstrated in strong terms against this injudicious inter- 
ference with converts so young in knowledge and in faith. 
' Sir,' said his opponent, ' truth is free : let these people 
judge for themselves. 5 He replied, ( Certainly truth is 
free ; but what means have they for forming an independent 
judgment on a question on which learned and sound Christians 
take opposite views ? and have they not something more im- 
portant pressing upon them ? while they are at present so 
ignorant of the history, doctrines, moral truths, and holy 
examples of the Word of God.' He knew, beside, what has 
since been seen fifty times in the history of Christian 
Missions, that the very men who pretended to change their 
Church, because on minor points they had attained to more 
scriptural views than their brethren, were unsatisfactory 
characters, and were only making their profession a stepping- 



RELATIONS WITH MISSIONARIES, 



509 



stone to some personal gain. In proof of this fact it may be 
mentioned, that one of the first of these proselytes, baptized 
on his own profession by Mr. Trawin, and now declaring 
himself a Baptist, subsequently joined the Propagation 
Society ; then became a Eoman Catholic ; next joined the 
Mormons ; and finally sought readmission into the fold from 
which he first wandered. The remonstrance had no effect, 
and soon a controversy was commenced in almost every 
village where the early converts dwelt. This was all the 
more painful, because it was confined almost exclusively to 
the inferior topic of the modes of baptism. There was not 
much ground for discussion respecting its subjects, while 
nearly all had been baptized as adults, on personal profession 
of their faith, and generally after a probation much longer 
than that which the Apostles appointed to the Christians 
whom they baptized. For a time the discussion grew warm. 
Several of the Christians left the London Mission, and 
joined the new station established on their behalf. The 
early reports of the Mission exhibit strongly the character of 
the men who founded it. They gave to their Minister little 
satisfaction and much trouble ; some left him because they 
found nothing was to be gained ; some apostatised and 
rejoined the heathen. The reports say : — 1 The majority are 
worldly-minded and 1 many are guilty of unchristian 
conduct.' How could it well be otherwise ?"* 

The following remarks are made with regard to the 
conduct of Lacroix himself : — 

" It was a striking feature of his Christian character, pro- 
minent during his entire Missionary life, that he loved all true 
disciples of the Lord Jesus to whatever Church they belonged. 
Holding in the firmest manner by the essential doctrines of 
evangelical religion, settled in his attachment to the Pres- 
byterian form of Church government, in which he had been 
trained, and ever anxious in his pastoral life to secure the 
advancement of pure and undefiled religion amongst the 
Native converts, he never made a single effort to detach the 
converts of other Missions to his own, and always dis- 
countenanced such proceedings in his Catechists and Church 
members. Others attacked his people and led them away 



* "Memoirs," pp. 83-85. 



510 



INTERCOURSE WITH EUROPEANS. 



captive; but lie never retaliated, believing that such conduct 
was opposed to Scripture teaching, and a lasting injury to the 
converts themselves."* 

Home Committees and the great majority of Mis- 
sionaries are agreed that it is miserable, short-sighted 
policy to spend strength in seeking to gain over Native 
Christians from one denomination to another; while 
the heathen, so far, are left to perish. As a rule, any 
attempts of the kind are confined to a very few men of 
a strong sectarian spirit, and are frowned upon by 
their own brethren, it has already been noticed that 
one of the worst consequences of disputes among Mis- 
sionaries, is the effect upon Xative Agents. Converts 
in India, unacquainted with denominational struggles 
at home, if properly trained, will exhibit a fraternal dis- 
position towards all bearing the Christian name. On the 
other hand, if Native Agents imbibe a sectarian spirit 
from a Missionary, they will carry it to a far greater 
length. Many of them will engage with much more 
zeal in endeavouring to wile over converts from other 
Missions than in preaching Christ to the heathen. No 
real blessing will attend such attempts. The general 
effect is to make each body of converts more con- 
firmed in their denominational views ; but even when 
persons come over, much larger accessions, by the same 
expenditure of effort, might have been made from the 
heathen. 

The young Missionary in India is earnestly recom- 
mended to forget, as far as possible, denominational 
questions at home, and to rate disputes about Church 
government and similar minor points at their proper 
value. Let his spirit be, " Grace be with all them that 
love our Lord Jesus Christ in sincerity." So far as 
other Societies are concerned, let him imitate the desire 
of Paul to 9 preach the Gospel in the regions beyond 
you, and not to boast in another man's line of things 



* "Memoirs," pp. 117. 118. 



RELATIONS WITH MISSION A RIBS. 



made ready to onr hand." While he cherishes such 
feelings himself, let him also strenuously endeavour to 
lead his Native Agents to follow the course pursued by 
Mr. Lacroix. 

For the preservation of harmony and discipline, a 
few rules may be laid down. They are chiefly abridged 
from a paper by the Bev. G. U. Pope, read at the Oota- 
camund Conference. 

1. Wlwi tJie Missionaries of one Society are in 
possession of a field of labour, oilier Societies should 
not (as a general rule) enter it without their cordial 
coxsext. — Largo tracts are still unoccupied, and the 
last comers should surely be the pioneers. The 
tendency to commence isolated stations, instead of 
concentrating effort as in Tinnevelly, has been very 
prejudicial to Missions. 

The great cities are regarded as common property. 
When a Missionary Society has one station in any dis- 
trict, and is unable or unwilling to extend its Mission 
there ; and meanwhile another Society is able and 
willing to extend its operations so as to bring the 
whole field under cultivation, the former Society might 
with propriety transfer such station to the other. In 
such cases it will not do (to use a homely phrase) for 
one Society to act the part of " the dog in the manger 
to insist upon prior occupancy, when this is not followed 
by efficient and adequate working. 

2. There should he, as far as practicable, a division 
of Mission fields. — This has been acted upon to a 
considerable extent. Dr. Caldwell mentions that when 
the Missionaries of the S. P. Gr. and American Board 
eouM not fix a boundary line on the confines of their 
districts, both agreed that neither Society should be 
at liberty to establish a school or a congregation within 
a mile of any place where the other Society already 
had either.* 

3. A Missionary should not seek for proselytes, nor 

* u Tmnevclly Missions," p. IS. 



512 



INTERCOURSE WITH EUROPEANS. 



allow his Catechists to do so (this is of vast impor- \ 
tance), from the congregations of other Protestant \ 
Evangelical Missionaries. 

4. When disputes arise between Native Agents of I 
different Societies, the European Missionaries should I 
at once endeavour to come to an understanding. — The 
wise course taken by Abram when the herdmen quar- 
relled should be pursued. In most cases a satisfactory 
settlement will easily be arrived at. If not, let the 
matter be referred to the arbitration of mutual friends. 

5. No member of any one Mission should, directly or 
indirectly, hold out any inducements to attach to himself 
a person who is in the service of any other Mission. — 
When a person connected with one Mission expresses a 
wish to join another, that Mission should thro,w no 
obstacle in the way beyond simple advice. 

6. When members of another communion, and especially 
Mission Agents, come voluntarily expressing a wish to be 
received, let there be in all cases a careful investigation. 
— It is not uncommon for Native Christians, when 
subjected to Church discipline for improper conduct, to j 
change, at the same time, their views on denominational 
questions, and to seek connection wdth other Missions. 
In 1841, the Calcutta Missionary Conference passed the 
following resolution : — 

" In consequence of certain glaring cases which have been 
reported to the Conference, the members have "unanimously 
resolved for themselves, and earnestly recommend to all 
their brethren in the Missionary field, scrupulously to abstain 
from engaging in the work, as teachers, catechists, or other- 
wise, any individual who has been discharged for ill-conduct 
by another Missionary, without previous inquiry, and full 
proof of contrition and penitence. And further, that it is 
most injurious to the cause of Christ to receive, without 
previous investigation, any professing Christians that have 
been members of another communion."* 

For additional remarks under this head, see the 

* Quoted in the "Life of Lacroix," p, 127. 



EFFORTS FOR EUROPEANS. 



513 



Essay on Inter-Mission Discipline in the " Punjab Con- 
ference Report." 

EFFORTS FOR EUROPEANS. 

In most of the cities of India there are some Euro- 
peans, and a still larger number of persons of European 
descent. Many of the principal stations are provided 
with Chaplains, or with Ministers belonging to the 
Additional Clergy Society. Others, however, are either 
only visited occasionally, or are totally deprived of 
any such benefit. Some Missionaries, occupying cities, 
engage in English services. They perhaps consider 
themselves bound as they " have opportunity to do 
good unto all men,' 1 especially to their " kinsmen 
according to the flesh. " The compiler is very far from 
asserting that in all cases this is wrong. Under certain 
circumstances it may be a duty. The object is to 
caution the young Missionary from rashly engaging 
in English work. In this way, many a labourer has 
been crippled for life, so far as work among the heathen 
is concerned. There are some men who have such a 
good opinion of themselves that, to use an American- 
ism, they think they can " manage all creation and a 
little besides. 5 ' Most ordinary Missionaries, however, 
on due reflection, will probably consider that their own 
immediate work demands their utmost energies ; that 
on the whole they will do much more good by con- 
centrating their efforts. Malcom says that, " A young 
man who has practised little or none in his own 
country will find regular weekly services consume- 
too much time and strength. If he deals in undigested 
crudities, his little audience will fall off, or no good 
will result." At the Punjab Conference the following 
acknowledgment was made :— 

" On the Sabbath many of us conduct English services : 
for which we must make some preparation. Very little time, 
if any, is left for the preparation of our discourses for the 
Native congregations. The consequence is, that our sermons 



5U 



INTERCOURSE WITH EUROPEANS. 



are frequently cold and pointless — without power and with- 
out effect."* 

Buyers thus disposes of the argument, that by English 
preaching Europeans are interested in Mission work, and 
funds obtained : — 

" It is true, a Missionary, by sacrificing one half of his 
time to English preaching and English society, may raise a 
few hundred rupees a year towards such objects ; but are 
these funds worth the time and attention thus applied ? By 
this alienation of time and thoughts from direct Native work, 
his qualifications for that work are proportionally diminished. 
He requires to live and breathe in a Native atmosphere, 
before the language and thoughts of the people can become 
as it were naturalised to him so as to give him that access to 
their hearts which he wishes to obtain. " j 

Still, it is admitted that a Missionary should do as 
much as he can for Europeans without prejudice to his 
own proper work. Some modes may be stated. 

1. If circumstances admit of it, let every effort he used 
to obtain a Minister for the European community. — 
W hen the number at the station itself will not justify 
the expense, in some cases by periodical visits neigh- 
bouring stations may be interested, and sufBcient funds 
raised. This is the best course, 

2. Let European Christians be encouraged to meet 
together every Sunday for public worship. — The fittest 
person should be invited to preside, and good appro- 
priate printed sermons should be supplied. One of the 
most profitable services the compiler ever attended in 
India was at an out-station, in one of the small churches 
built by Sir R. Montgomery in the Punjab. The 
number present did not exceed twelve ; prayers and a 
sermon were read by a layman. One evening a month, 
the Missionary might, if necessary, preach and admi- 
nister the Communion. 

3. Weekly meetings for social intercourse, reading of 
the Scriptures, and prayer, should be established. — Such 

* " Report," p. 162. t " Letters on India," p. 71. 



xayier's counsels. 



515 



already exist in many parts of India, and have been 
found highly useful. * They will be refreshing to the 
Missionary's own soul, and little or no time will be 
occupied in preparation. Persons of somewhat similar 
standing in life, if practicable, should meet by them- 
selves. Intercourse will then be more free. However, 
where the Christian Society is very limited, this 
division cannot take place. Meetings may be held in 
turn, if convenient, at the houses of the members. 
4. The sick should he visited. 

Xavier's Counsels. — The following are abridged 
from letters in Venn's Memoir : — 

" In the presence of a Portuguese, take good care not to 
reprove or condemn the Native Christians. On the contrary, 
defend them, praise them, apologise for them on every 
occasion. Point out to their detractors how short a time it 
is since they embraced the faith ; that they are still in 
infancy ; that if one considers how many helps to a Christian 
life are wanting to them, how many obstacles are opposed fco 
their Christian advancement — far from being surprised at 
the defects of so rude a nation, one can only wonder fchs I 
they are not worse. 

" Use every means to live on good terms with the 
Portuguese Governors. Manage so that it may never be 
perceived that there is the slightest misunderstanding 
between you and them. Be equally careful to conciliate the 
goodwill of all the Portuguese by avoiding every collision ; 
repay by kindness, by prudence, and by love, those who 
appear incensed against you. Make them feel, in spite of 
themselves, that you love them. By this means you will 
restrain them, and they will not dare to make an open 
rupture with you.'' 

" Let your conversation with the Portuguese turn upon 
spiritual subjects. ... If you speak to them of nothing but 
these matters, one of two things will happen ; either they 
will court your society because it interests them, and so they 
will profit by it ; or they will avoid it because it wearies 
them, and so they will not rob you of the hours set apart I r 
your- spiritual duties." — Pp. 29. 131. 



516 



INTERCOURSE WITH EUROPEANS, 



The Essays on Lay-Co-operation, in the Punjab 
Keport, should be examined. 

HOME INTERCOURSE. 

Home Committees. — It is important that Missionaries 
should bear in mind the constant applications made for 
men and money from all parts of the Mission field. 
Each Missionary naturally feels the claims of his own 
station ; he sees the great capabilities of extension ; he 
is anxious to lay hold of the means of usefulness within 
his reach. The funds available at home, however, 
are utterly inadequate to meet the wants of all. Many 
applicants must therefore be disappointed. Those who 
have the management of the Society's affairs can only 
consider carefully the various claims, and appropriate 
the funds at their disposal to the best of their judgment. 
Some Missionaries are apt to find fault with the distri- 
bution, and question its wisdom, because they have 
not got all they asked. It should, however, be remem- 
bered that the Home Committees have no more interest 
in one part of their Mission field than another. A 
general, in a great battle, sends reinforcements where 
he sees they are most wanted and can do most to secure 
the victory. He is not moved by favour to any par- 
ticular part of the line. So is it in Missions. 

Dr. J. S. Wardlaw makes the following remarks on 
the duty of a Missionary to his Home Committee : — - 

" 1. The Missionary should bear in mind the fact that the 
funds of the Society are the property of the Churches, and 
that those who administer its affairs must deal with the funds 
in an economical though not niggardly spirit. 

" 2. He should be ready to believe and acknowledge that, 
if the Directors are not so liberal as he might expect, they 
nevertheless act from conscientious conviction, to the best 
of their judgment, and with no unkind or ungenerous feeling. 

" 3. He should be fully prepared to recognise the fact that 
there must be a central authority somewhere, and that it can 
only be vested in the Board of Directors, as no body of men 



HOME COMMITTEES!. 



517 



can be held responsible for the right expenditure of public 
funds, and exercise no control over those who receive them. 
Hence — 

"4. He is called to recognise the principle, that a man 
placing himself in such a relationship as the Missionary 
stands to the Society, of necessity sacrifices in some degree 
his personal liberty, and comes under a measure of control. 
Every relation in life involves more or less this consequence. 
To have absolute independence of action, a man must work 
and act alone, apart from all other beings. 

"5. A disposition to comply cheerfully with arrangements 
which may not, in all respects, fall in with one's own 
wishes ; provided the arrangements have been made after a 
full and fair consideration of all pros and cons : the Mis- 
sionary having had opportunity to present his reasons for 
the course which seems to him most desirable. 

"6. A fair and generous appreciation and acknowledgment 
of the numerous difficulties connected with the complication 
which must, from time to time, arise in such extensive fields 
of labour as those occupied by the London Missionary 
Society, and all the conflicting claims among so large a body 
of workers, possessed of such varied idiosyncrasies, and 
influenced by such various views and diverse modifications 
of feeling. 

"7. A due remembrance, from personal consciousness of 
human weakness, and a consequent readiness to make 
allowance for errors which may be committed in the conduct 
of the Society's affairs ; so as to avoid tracing them, as is 
apt to be done, to motives which perhaps have no existence 
except in a man's own imagination, and which may even be 
the very opposite of the motives which are really at work 
and led to the course adopted. 

"8. A readiness to comply with, and carry out, the general 
plans of the Directors. Than this, nothing can be more 
reasonable. It is essential, indeed, to the very existence of 
the Society. If every man were to follow his own theory of 
Missionary action, there could be no unity or consistency in 
the Society's operations. 

" 9. A forwardness to communicate such statistics and other 
information as may be required for Eeports, or which may 
be of a nature fitted to interest the public in the Society's 



518 



INTERCOURSE WITH EUROPEANS. 



operations. The Hon. Secretaries are, of necessity, greatly 
dependent, and to withhold them is often to place them in 
great difficulty, and may render their Reports incomplete 
and ineffective. 

"10. A disposition to judge all actions kindly ; to put a 
generous construction on language, as far as possible : to 
make, in a word, the best and not the worst of everything. 

" 11. A bland and cautious style in all official communi- 
cations ; and, if in any case offence has been given, to request 
explanation in a calm, gentlemanly, and Christian spirit. 
Nothing is ever gained by the opposite — by a petulant, 
sarcastic, or bitter strain of writing, beyond the temporary 
gratification of a proud, or splenetic, or vindictive, and 
therefore unchristian feeling. Much is often lost, for no 
committee can yield compliance with requests presented in 
such a spirit, and associated with such a strain of language.'' 

Letters to Secretaries. — The interest of the Church 
in Missions can be sustained only by full and graphic 
accounts of what is being done. Mr* Venn says : — 

" One more excellency in Xavier's Missionary example may 
be pointed out, namely, the fulness and frequency of his com- 
munications with the Church at home. In his day, letters to 
India were only sent and received once a year by the annual 
fleet ; he had also renounced Europe for ever. Yet he con- 
tinued to write to the last year of his life with all the fresh- 
ness and fulness of his first impressions." — P. 253. 

Xavier himself gave the following advice : — 

" Write from time to time to the College at Goa. how you 
exercise your ministry to advance the glory of God ; in what 
order you take your various employments, what spiritual 
fruit, God prospering your weak endeavours. Let nothing 
slip into these letters at which one may justly take offence — 
nothing which shall not approve itself, at first sight, as 
truthful, and such as excites readers to praise God, and to 
fulfil His will."— " Venn's Memoir," p. 136. 

It is scarcely necessary to remark, that the dark side 
should be given as well as the bright. The prayers 
and sympathy of God's people are thus called forth. 

Great caution is necessary in writing about converts. 



CORRESPONDENCE WITH PRIVATE FRIENDS. 510 



Very often they get hold of Missionary Magazines, and 
to read, or hear, of themselves described in high terms 
is most injurious to their spiritual interests. 

While the Missionary should write and forward 
reports to the Home Secretaries with great regularity, 
he must seldom expect to hear from them in return. 
The rule among friends of letter for letter cannot at all 
be observed. The Secretaries of the great Societies 
have an amount of correspondence and other work 
before them at which a young Missionary would stand 
aghast. Nor must he be dissatisfied and give up 
writing because only a few of his letters are printed. 
They are not, therefore, useless. In a number of cases, 
letters are not published, because they furnish interest- 
ing materials at public meetings. Full details are 
requisite also to enable the Home Committees to under- 
stand the stations, and to guide them in their decisions. 

Indian Jargon. — A letter appeared in " Punch " with 
this title, complaining of the numerous native terms 
used by Indian correspondents. " What I wish to 
know. Mr. Punch, is, why my correspondents in 
America, China, Australia, Eussia, and Austria, do not 
indulge in the same charming habits ?" 

Missionary reports and letters are not considered very 
pleasant reading. There is the more reason why they 
should not be interlarded with repulsive foreign words 
and phrases. 

Correspondence with Private Friends. — This should 
be kept up to some extent. It will foster a Missionary 
spirit, and be a source of comfort to the Missionary. 
It may also be instrumental in obtaining for him 
pecuniary aid in his work, in addition to the Society's 
grants. 



STATISTICS. 



XXI. — STATISTICS. 

Neglect. — Statistical Societies and International 
Statistical Congresses show how scientific men appre- 
ciate the value of minute and exact information. The 
person who doubted the utility of statistics would now 
be regarded by savans as a sort of antediluvian relic. 
" The children of this world are in their generation 
wiser than the children of light." Dr. Mullens remarks, 
There can be no doubt that, except in a few Missions 
which pay special attention to the matter, the statis- 
tical portions of our Missionary Reports are indefinite 
and incomplete." 

" The statistical details of the American Presbyterian 
Missions in Upper India are utterly wanting in system ; 
and some Reports give no details at all. The climax of 
deficiency, however, has been reached in the Calcutta 
Report of the Baptist Mission in India, which for the 
last three years has omitted all names of Missionaries 
and Missionary stations, and given no statistics of par- 
ticulars of the several Missions whatsoever !"* 
Grant, in his " Bampton Lectures," says : — 

"No one, who has not tried it, can imagine the difficulty 
of arriving at exact conclusions in regard to Missionary 
successes, as detailed in Keports, partly from defective 
returns, partly from unsystematic and diversified modes of 
classifying the individuals under instruction." — P. 196. 

Some of the excuses made by Missionaries tor 
neglecting to furnish statistics may be noticed. 

" We are too busy to attend to such matters" — Some- 
times this is alleged by men whose converts might be 
reckoned up on their fingers. It is a sufficient reply 
that, as a rule, the largest and most successful Missions 
have the most complete statistics. This, indeed, stands 
to reason. The Missionary who reviews his work 

* Preface to " Statistical Tables," pp. 7, 8. 



ANNUAL CENSUS. 



521 



periodically in all its bearings is most likely, with 
God's blessing, to be successful. To neglect it is as 
unwise as it would be for a merchant to abstain from 
balancing his books. The wise man says, "Be thou 
diligent to know the state of thy flocks, and look well to 
thy herds." 

" Statistics are deceptive!' — It has also been said, 
"There is nothing so misleading as statistics except 
facts." False statements of any kind are delusive. 
Provided statistics are correct, the only errors arise 
from unwarrantable conclusions. Missionaries must not 
suppose that, by keeping back statistics, readers do not 
proceed beyond their generalities. The " Calcutta 
Christian Intelligencer "* well observes, " We are quite 
sure that if Missionaries do not state the tangible and 
visible results of their teaching, unfriendly critics will 
immediately infer that there are no results at all." 

Statistics are like a map of a country. A sciolist 
may draw absurd inferences from it, but this is no 
argument against maps. The Statistical Table and 
remarks in a good Mission Eeport give clearness and 
accuracy to the whole. 

" Statistics are never looked at." — Mission Reports may 
sometimes be read by pious but uninformed people, 
w r ho do not understand the very meaning of the term, 
and see no use in figures ; but intelligent men, as a 
rule, first look for the Tables, just as they will study 
the map before reading a description of a country. 
Though the latter may be comparatively few in number, 
under God they regulate affairs. Besides, a statistical 
summary at the beginning or end of a Report can be 
distasteful to none. 

Annual Census. — Just as merchants take stock and 
balance their books yearly to ascertain their exact 
position, so Missionaries should annually prepare a 
detailed statistical account of their stations. When 



* For October, 1864. 



522 



STATISTICS. 



made, it should be carefully studied, as it may throw 
much light on the causes of success or failure. 

Statistics should be complete. — Dr. Mullens has 
rendered great service by his Tables. Perhaps they 
contain as many items as it was wise to collect at first. 
Still, they do not afford information on some points of 
great importance which are given in statistics con- 
demned by him as "needlessly minute." One or two 
examples may be mentioned. 

It is very desirable to ascertain how far Missions are 
aggressive — to what extent converts are made from 
heathenism. The Tables of Dr. Mullens merely give 
the numbers admitted as Church members. This is so 
far good ; but the increase may be simply from the 
youth of the Christian community. The baptisms of 
adults should invariably be given, and they should be 
distinguished from those of children. It is possible for 
a Mission, from mere natural increase, to show apparent 
progress, while actually the heathen around are un- 
touched. The Baptists might furnish the same infor- 
mation by showing whether those immersed were 
previously heathen or professing Christians. 

It is also important to know the amount of education 
possessed by converts — are they generally able to read, 
or is the reverse the case ? The statistics of Dr. Mullens 
do not afford any means of ascertaining this. 

Another question has already been noticed (see 
p. 289), what percentage of the children of Native 
Christians are under instruction ? Here, again, no data 
are obtainable from the Tables of Dr. Mullens. 

Probably the most complete Statistical Tables are 
those of the South India Missions of the Gospel Propa- 
gation Society, the Madura Mission of the American 
Board, and the South Travancore Missions of the 
London Society. The most minute details given in 
any of them are all valuable for certain purposes. 
However, lest by asking too much the object may be 
defeated, a medium course is proposed. 



( 523 ) 



UB9A Soiilip sq^uacx 


•TBdJL Soiinp saSiu.mqv; 


'iVdJL Sunup sqi.nfj 


1 Percen- 

1 tage of 
Readers. 


•oarao^v 


'U9fl[ 




•diqsjo^v 

!Te 80U'BpU9^ 9§BJ9AV 


•noipnj^suj igpun .laqtnnx; I^}o j, 






2 


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Unbar 
Adhe: 


•ngrao^Y 


•U9H 






tal 

aer i 
Ized 


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To 
Numl 
Bapt 


•U9ino vv 


•U9H 


o 

GO 02 


•sjgq 

-xn9]^[ jo i9qnm ^uasajj 


Member 
nmicant 


•yp^ninuraioDxg; 




Church '. 
Comn 


•saqomqo 

J9q^0 mOJJ P9AI9D3H 


•suoisspirpi? a\9^j; 


CD 




omanist 
received 
ring yei 


•uaipnqo 


•ugxno^ 




•U9]fl[ 




q^jox 




•U9JPM0 




•n9rao^ 




•U9W 


•suoi^SaiSuoo jo igqumx 




•s^uaSy to 




•s^u9§y preduQ 




•s^ngSy paxipj 


Agcnc 


•SI9p"B9a PUB SJSpq99^T?0 


•sio^suj 9AITCSJ 




•SeiXBUOISSlJ^ 9Al^'BJI 




•saixenoissiTC treadomg; 


•^uamsouanrcnoD jo 9}bq 




1*1 




00 





•S9^g JO SP9990JJ 


c3 


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O 
Ph 


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o 


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-raa sma^iodio^ jo -ojj 


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fi 


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Boy 


\ 


•sju^jsgaoij-uoNj 


ipils in 


o .a 
pq 


'sitreisgjoij 


fca 


•s^n^js9^oij-no^ 




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•SJUUJS310JJ 




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•sju^sa^oij-nox; 




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•SJUBJS9J0.TJ 


GO 




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6 


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■siooqos FJO£ 


•siooqog P9-XIJ5 


"*x o 




W GO 


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£| 


•auq 


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•ipuu.ruda.id jrqnDun.ia^ 


• JiqnDTO.19^ -o]Sn v 


•juaraaouoraraoo jo aq»Q 






g & 2 









524 



STATISTICS. 



FORMS SUGGESTED. 

Probably one cause of the meagreness of many 
Mission Tables is, that it has been thought necessary 
to cram all into one page, leaving no room for important 
items. The remedy for this is obvious. There should 
be different tables, bringing out different classes of 
facts. 

Mission statistics may be ranged under two great 
heads, Results and Expenditure ; which, again, may be 
subdivided. 

Results. — These may be grouped thus : Efforts 
among Adults, and efforts among the Young. The 
leading facts may be comprised in the two preceding 
Tables (p. 523). 

A few remarks may be made on the Tables. 

Table I. — Women are distinguished from men. If 
converts are chiefly from the latter, prospects are less 
hopeful. Persons above fifteen may be classed as 
adults. Some Missions rebaptize Romanists ; others 
simply receive them. The percentage of readers is given, 
because it gives at a glance the relative progress at 
different stations. Tor comparison, it is much better 
than the numbers themselves. 

Table II. — It would be interesting to know the 
number of Muhammadan boys under instruction. Xon- 
Protestant pupils might be divided into Hindus and 
Muhammadans. In some parts schools are attended 
by Romanist children. 

The totals for the previous year might be given at 
the foot with the increase or decrease. 

Itineeancy. — To show what is done at each station 
in this important w r ork, the Statistical Tables of the 
American Madura Mission give the following details : — 

Number of Itinerancies. 
Number of Encampments. 
Number of Missionaries. 
Number of Helpers. 



EXPENDITURE. 



525 



Days' labour of Helpers. 
Days encamped. 
Days' labour of Missionaries. 
Number of Villages visited. 
Number of Hearers. 

Expenditure. — This is the second great division of 
Mission Statistics. It is the one which has been most 
neglected. At home contributions are, in some cases, 
doubly acknowledged at great length, both in the 
Monthly Magazines and in the Annual Keports. In one 
Report they occupy 800 closely-printed columns. On 
the other hand, sometimes the only information given 
about the expenditure of sums, varying from 5000/. to 
30,000?., is "Salaries, &c.," "Drafts and Payments," 
" Bills of Exchange drawn on the Society." All Eeports 
are not so defective. Some give pretty full details. 
The smaller Missionary Societies sometimes give the 
expenditure of each station. In recent Eeports of the 
London Missionary Society the expenditure is classified 
as follows : — 

Missionaries' Salaries and Allowances. 

Native Agency. 

Educational Purposes. 

Mission Buildings, including Churches. 

Freight and Shipping Expenses. 

Miscellaneous Expenses. 

The above is a great improvement upon the lump ex- 
penditure previously mentioned. It is desirable, how- 
ever, that some of the items should be divided, so as to 
show expenditure on evangelistic effort and the Native 
Church. 

It is not for a moment asserted that Mission funds 
are not expended economically and judiciously. But 
additional information is wanted for two reasons. The 
more intelligent criticism, in a kindly spirit, to which 
Missionary operations can be subjected the better. 
Friends would be much more competent to express 



526 



STATISTICS. 



opinions when put in possession of details. The second 
object, however, is the more important. It is to show 
w T hat is expended on Is ative Christians, and what they 
are doing for themselves. In the remarks on self- 
support it was mentioned how few attempts are made, 
in some cases, to call forth the energies of the Native 
Church. It is to be feared that, unless it is forcibly 
brought before some Missionaries every year, they will 
go on contentedly as they have been doing. Let it be 
seen distinctly which congregations are making efforts 
towards self-support, and which are a heavy drag on 
home funds, presenting a Christianity of the lowest 
type. 

In statements of expenditure two main facts should 
be brought out : 1. The outlay on the different de- 
partments of Missionary work. 2. The progress of the 
Native Church toward self-support. 

Station Account Books. — There is great variety 
as to the manner in which accounts are now kept by 
Missionaries. At some stations there are proper account 
books, in winch the expenditure is entered regularly. 
At others, Missionaries note payments in what would 
be equivalent to " penny pass-books "* at home ; and 
in such a way as to be almost incomprehensible. These 
little books are often lost, and succeeding Missionaries 
have no means of ascertaining the previous outlay. A 
Missionary recently informed the compiler that the 
accounts of a station, with sixty Agents and nearly 
4000 Native Christians, were handed over to him in the 
shape of twelve detached slips of paper. 

All Missionary Committees should provide Station 
Account Books, properly ruled, with corresponding 
blank returns. They should be accompanied by the 
necessary directions. The Station Account Books 
might correspond, to a large extent, with the accounts 
kept in London, thus saving much trouble. 

* This was the term employed by the secretary of an important 
Mission in India, 



EXPENDITURE. 



527 



The following rule of a Missionary Society should be 
carefully observed : — 

" Every Missionary shall keep the accounts of the Mission 
funds which pass through his hands in books reserved for 
that purpose. These books shall be purchased at the Society's 
expense ; they shall be its property, and be labelled with 
its name. They shall also remain at the station for the 
guidance of the Missionaries who successively have it in 
charge. 

" Note.— No public accounts should be kept in private 
books." 

Classification of Expendituee. — Missionary ex- 
penditure in all parts of the world may be grouped 
under a few principal heads: — 

I. European Agency. 

II. Institutions to raise up Native Agency, including 
raining and Theological Institutions. 

III. Evangelistic Native Agency. 

1. Preachers and Catechists labouring among the 
heathen. 

2. Schools attended by heathen children. 

IV. The Native Church. 

1. Ministers and Catechists labouring among Native 
Christians. 

2. Church Building, Eepairs, and Current Expenses. 

3. Schools attended by Christian children. 

V. Miscellaneous General Expenditure, as postage, 
&c. 

A few remarks may be made on some points. 

I. The support of European Agency must devolve 
entirely upon home funds. 

II. As the training of Native Agency includes all 
departments of Missionary labour, and the efforts of the 
Native Church cannot yet meet more immediate claims, 
the expense should fall mainly upon the Missionary 
Societies. 

Boarding schools, to which the most promising boys 
and girls from village schools are sent to be prepared 



528 



STATISTICS. 



for admission into Training and Theological Institutions, 
come legitimately under this head. 

III. The outlay on account of Native Evangelistic 
Agency for the present, except to a small extent, must 
be met from European and American funds. Still, the 
sympathies of the Native Churches will be enlarged, 
and their duty to the heathen generally will be more 
forcibly brought before them, if they are trained to 
contribute a little, like the Churches at home, to sup- 
port labourers employed exclusively among the heathen. 

Schools for heathen children should be entirely sup- 
ported by European Christians. In India, liberal grants- 
in-aid may be received from Government. School-fees 
will also lighten the expenditure. 

IV. The strength of the Native Church should be 
devoted to self-support. 

What is wanted is a Eeturn, showing the expenditure 
under each head, with the sources of the funds. 

The only difficulty in making up the accounts will 
be with regard to the 3rd and 4th Divisions. Some 
Mission Agents work partly among the heathen, partly 
among Christians ; in some Missions there are what are 
termed "Mixed Agents," giving part of their time to 
Catechists' work, part to teaching ; some schools are 
attended both by Christian and heathen children. 

A simple plan will be for the Missionary to include 
an Agent in the class to which he gives the larger pro- 
portion of his time, In this way, where the Agents are 
at all numerous, a pretty near approximation will be 
obtained for the whole district, by the two divisions 
balancing each other. 

Greater accuracy will be secured by the Missionary 
having a list of the Native Agents before him, and 
then noting the time they give to labours among the 
Native Christians and heathen respectively. It is the 
rule, in some Mission districts, that they devote so many 
days a week to the heathen. Thus the proportion inay 
be easily estimated. 



( 529 ) 



£ 






;al Outl 


•saoinog Jsq;o raoij piB^ 


o 




•A:ppog Aq prej 


aneous 
diture. 


•s90J.no§ jaq^o umij pre<j 


— 


•A}£>pog £q PIM 


roh, 
endi- 


•SdOinog iaq;o raoxj pp3<j 


5 ft 


'A^pOg i!q pp3(J 


Nat: 
Currc 


•qomux) 8AT;B i sr Aq prej 


>> 

o 


«§ g d 


•ssoinog 
iaq;o raoij prej 


ic Native Agci 


Schoo 
Hea 
chilt 


•A;?pog iq pivj 


3 


*S9DIUOg 

aaq;o moij prej 


mgclist 


§i 


•qojnqo 

8Apj«jJ Aq pTBJ 


> 




\£*apos Aq pn?d 


fcC ■ 

||| 


•ssomog iaq}0 moij. pa'd 




•j&araog Aq pyej 


•A^ppog 


•^uomeDuauniioo jo 9}t?q 




o 

K 

s 

<: 


o 

< 

CO 



•qnpv qo^sd 
jo uoiinqt-uuoo pmuuy &3"eidAV 


•qojnqo 

oau^x J° suoi!}iiq|iiu<^) i^jox 


tlons. 


o 




6 


3 is 

- 73 




Other 


Raised 

for 
Missions. 






' = S3 1 
||| 

12 | 


•seomog 
iaq;o rnoij piej 


vc Church 


•A:ppog Aq pi^j 


•qoinqo 

oat^^x ^q pu ? j 


Nati 


3 




fi 
o 

CO 


ft 


•saomog 
.xaqio raoij. pflsg 


03 

o 
ft 

m 




% 
o 


•qojnqo 
9Aia^K *q V&d 


Dr Rellgio 


'o 

D 


i-rqio raoij prej 


V-i 




•qojnqo 
9at;^x Aq v\v& 


endit 


i 


•seo.mog 
iaq;o raoij pp?j 


1 


11 


•Appo^ Aq pi^d 


mual 


"3 a 


•qo^nqD 

8AI1PX Aq piPJ 






isqio raoij pi^j 


o 

I 


- "3 

+=> ^ 


•A^aioog Aq piPj 




5 aS 


•qoinqo 


■;uaui8DU8urcnoo jo s-^uq 


Namk of 
Station. 



2 A 



530 



STATISTICS. 



The above review would require to be made only 
once a year, and would not take long. Every Mis- 
sionary ought to know how the time of his Is ative fellow- 
labourers is occupied. 

With regard to schools, there will be no difficulty. 
Let the numbers of Native Christian and heathen 
children in attendance be ascertained, and let the ex- 
penditure be allotted accordingly. Thus, if there are 
200 of the former and 300 of the latter, f of the outlay 
should be entered in one division and § in the other. 

By taking the above course, if supplied with proper 
Account Books, the Missionary might soon fill up a 
Beturn of the preceding description (p. 529). 

On the whole, it will be best to calculate contributions 
by the number of adults under Christian instruction — 
not merely by the baptized or by Church members. 
The standard of baptism varies in different Missions — 
some requiring only a certain amount of knowledge 
and a corresponding outward walk, while others make 
conversion, as far as it can be ascertained, an essential 
requisite. Many adults, who may be simply termed 
adherents, give. All should, therefore, be taken into 
account. 

It is important that only the contributions of 
Natives under Christian instruction should be included. 
This is not always attended to. The writer was struck 
by the apparent great liberality of a small Mission con- 
gregation ; but he found on inquiry that the amount 
had been considerably swelled by European contri- 
butions. Sometimes a Native Missionary Society is 
started, but f of the income is obtained from Europeans ; 
occasionally heathens are asked to contribute. Let 
only the hona-jide contributions of persons under 
Christian instruction be returned as such ; everything 
else may be classed under the head of " other sources." 

Baptismal Registers, etc. — In some cases gross 
neglect has been shown with reference to these. The 
compiler has heard of Missions where, for several years 



DECENNIAL REVIEW. 



531 



in former times, there are no records of them whatever. 
Every station should have a large volume devoted to 
baptismal entries, strongly bound, properly labelled, 
and carefully preserved. The information given should 
be full, as it would aid in solving important Missionary 
problems, and in directing future proceedings. In 
addition to the name, age, and birthplace of the person 
baptized, his original caste should be noted. If an adult, 
it should be mentioned what, humanly speaking, first 
led him to inquire into Christianity — preaching, boohs, 
or schools, &c. 

Information about the original castes is valuable, as 
showing upon which classes of Hindu society an 
impression has been produced, and which are un- 
touched. 

Congregational Eegister. — The American Ma- 
dura Missionaries have printed forms of this description, 
which greatly facilitate entries. They include a record 
of Sabbath attendance, memoranda of lessons, contribu- 
tions, &c. 

Decennial Review. — The ".Review of Ten Years' 
Missionary Labours in India," by Dr. Mullens, has 
proved so interesting and instructive, that it is to be 
continued. In addition to full statistical details, the 
following items of other information are required for 
such a review of the Missions of the London Mis- 
sionary Society : — 

" 1. Describe briefly your Station— its geographical posi- 
tion, character, population — in a paragraph suitable as a 
heading to the Eeport of your labours, with a brief notice 
of the Mission. 

" 2. Give a brief detailed description of every Outstation ; 
its distance and direction from the station; population, 
labours, &c. 

"3. Give a separate list of Native Preachers, and of 
Girls and Boys, supported by specific contributions from 
England, with their English and Native names, the amount 
of subscription, &c. 

2 A 2 



532 



STATISTICS. 



" 4. Indicate any special points in which Expenditurb 
can be reduced, or in which local funds can provide what the 
Directors have hitherto given. 

"5. Indicate also in clear detail those points in the Mis- 
sion which press for Special Am, and in what form. 

" 6. A brief outline of the History of your Mission during 
the last ten years, showing whether it has advanced or not in 
character and usefulness. 

" 7. Note any Special Events that have affected the Mis- 
sion during that period ; their nature and effects. 

"8. What is the present position of your Native Churches 
in respect to piety, Christian knowledge, character, and 
stability, as contrasted with former years? 

" 9. What advance have those Churches made towards Sus- 
taining the Ordinances of the Gospel among them; and 
what are their present views on the subject ? 

" 10. What progress has been made towards an Educated 
and Settled Native Ministry, and what prospect is there of 
securing it in the future ? What present means have you f or 
training efficiently such a ministry, and what prospect of 
finding suitable men ? 

44 11. What is the state of Education among your con- 
verts? what is the general standard of knowledge among 
them ? 

" 12. What has been the progress of the Christian 
Literature available for your Churches during the last ten 
years ?" 

The above is quoted to direct the attention of young 
Missionaries to some of the most important points in 
the working of Missions. 

General Comparison. — While it would be instruc- 
tive to compare the progress towards self-support roadt 
by the Missions of one Society in different quarters ol 
the globe, it would be still more so to contrast the 
results obtained by all Societies. Where one Society 
was much more successful than another, under parallel 
circumstances, investigation might be made into the 
causes. This, however, can be done only by the 
adoption of a somewhat uniform system. Such may 



PARTIES RESPONSIBLE FOR STATISTICS. 



533 



easily be secured. Nearly all the Secretaries of the 
Missionary Societies in London meet monthly. If 
they, with a few of the best accountants in their offices 
and two or three lay members of Committee of excel- 
lent business habits, gave the subject some considera- 
tion, a system might be devised superior to any framed 
by one Society alone. Let all agree as to certain 
main features, the standards of comparison. Each 
Society may add any minor details which it specially 
requires. 

Parties responsible for Statistics. — Every thought- 
ful and experienced Missionary will, simply for the 
benefit of his own district, carefully review his work. 
Young Missionaries, however, in most cases cannot be 
expected to realize the importance of statistics, nor be 
acquainted with the best forms. Home Committees, at 
the great centres of benevolent effort, are the parties 
mainly responsible. They should provide proper Re- 
turns, and insist upon their being filled up. Any 
excuses about the refusal of Missionaries to comply are 
just as valid as those of a schoolmaster who complains 
about the disobedience of his pupils. It has already 
been stated that some of the most successful Missions 
in India have full statistics. At all events, let the 
Returns furnished be printed. By degrees, blanks will 
become less numerous. 

The admirable Return accompanying the Report of 
the Indian Public Works Department shows how much 
information may be embodied in a Statistical Table. 
The percentage of each branch of the expenditure is 
shown, the proportion to the population, &c. Xot less 
skill should be displayed in Mission statistics. Their 
completeness, or the reverse, is a good index to the 
intelligence with which the operations of a Society are 
conducted. 



534 



MISSIONAK! SUCCESS. 



XXTI.— MISSIONARY SUCCESS. 

Undue Expectations. — Evil has been done by the 
glowing accounts given of progress in India by sanguine 
^Missionaries. For many years Christians at home have 
been led by some reports to indulge the hope that a 
mighty movement has gone through the length and 
breadth of the land — that we are on the eve of its 
evangelization. It is asked impatiently, when are these 
expectations to be realized? Some are almost disposed 
to abandon labour as useless. 

Individual converts have been gathered at all Mis- 
sion stations ; in a few districts numbers of particular 
castes, generally low in the scale, have embraced Chris- 
tianity ; in certain parts a knowledge of the Gospel has 
been diffused to some extent. Among the more 
enlightened classes of the Xative community, changes 
have been going on. In many cases, however, " they 
are not the result of direct Christian labours, for these 
have not been given ; but the result of political changes ; 
of such public measures as Christian influence has won, 
and of the insensible spread of new feelings.'"* Upon 
the masses scarcely any impression has been made. 
How could it be otherwise ? " Tens of millions of 
persons who were born British subjects, and are now in 
middle life, have never had a single hour's instruction 
from either teacher or Preacher, "t Besides, the tre- 
mendous system of caste must be taken into account. 
(See p. 95.) 

"It took 250 years," says the Eev. E. Storrow, (; to con- 
vert the Eoman Empire to Christianity, though the work 
was begun by the Apostles of our Lord and Saviour, and it 
contained fewer people than India. How many centuries it 
has taken to lift England up to her present elevation, and 
yet, through them all, there has not a single generation passed 

* Arthur's ; ' Mysore." p. 521. 

t u Christian Education for India.'' p. 20. 



UNDUE EXPECTATIONS. 



535 



but noble, kingly, and holy men have been struggling to get 
quit of some great evil, and to nourish and mature some 
great principle or some useful law."* 

Even in England, earnest Christian men raise in 
many parts the cry of spiritual destitution, and demand 
increased efforts. 

The Church has no just cause of complaint at the 
want of great success in India. Dr. Duff says : — 

" As to the people at home, fearlessly ask them, what right 
they have to indulge in such extravagant visions ? It is a 
glorious maxim, * to attempt great things and expect great 
things — but why should they expect great things, while 
they do not attempt great things ? Why should they view 
with such self-complacency their own puny efforts in so 
gigantic a cause ? Why should they expect so much, when 
by them so little is done ? Why should they feel impatient 
for magnificent results, when insignificance is stamped on all 
their endeavours ?" f 

It has already been shown that the adult church- 
going people of England give each, on an average, for 
the conversion of eight hundred millions of immortal 
souls, only one halfpenny per week. No great triumphs 
can be looked for till the Church exhibits more of the 
self-sacrificing spirit of her Lord. 

The evils of unwarrantable hopes have not been 
confined to home. It has happened that Missionaries 
who came out full of zeal, because their expectations 
were not immediately fulfilled, have lost heart, and 
been disposed to say when any course was suggested. 
" what's the use ?" 

Dr. J. S. Wardlaw thus describes the feelings of a 
young Missionary : — 

" Others have accomplished little ; but he is confident of 
accomplishing much. He sees beforehand in imagination 
his efforts telling on the minds and hearts of the heathen, 
and many submitting to the faith — a great ingathering. He 

* " India and Christian Missions," p. 33. 
t " Missions, the Chief End,'" p. 141, 



536 



MISSIONARY SUCCESS. 



finds it, in all probability, sadly otherwise. He is lees 
successful, perhaps, than those who have preceded him. He 
finds himself speaking in vain. The ' blossoms of his hope 
go up as dust i and he is ready to sink under disap- 
pointment.^ 

This may be further illustrated by Isaac Taylor, who 
also points out the remedy : — ■ 

" Among the few who devote themselves zealously to the 
service of mankind, a large proportion derive their activity 
from that constitutional fervour which is the physical cause 
of enthusiasm. In truth, a propensity rather to indulge the 
illusions of hope, than to calculate probabilities, may seem 
almost a necessary qualification for those who, in this world 
of abounding evil, are to devise the means of checking its 
triumphs. To raise fallen humanity from its degradation — 
to rescue the oppressed — to deliver the needy — to save the 
lost — are enterprises, for the most part, so little recom- 
mended by a fair promise of success, that few will engage in 
them but those who, by a happy infirmity of the reasoning 
faculty, are prone to hope when cautious men despond. 

" Thus furnished for their work by a constitutional con- 
tempt of frigid prudence, and engaged cordially in services 
which seem to give them a peculiar interest in the favour of 
heaven, it is only natural that benevolent enthusiasts should 
cherish secret, if not avowed hopes, of extraordinary aid and 
interpositions of a kind not compatible with the constitution 
of the present state, and not warranted by promise of 
Scripture. Or if the kind-hearted visionary neither asks nor 
expects any peculiar protection of his person, nor any 
exemption from the common hazards and ills of life, yet he 
clings with a fond pertinacity to the hopes of a semi- 
miraculous interference on those occasions in which the 
work, rather than the agent, is in peril. Even the genuine- 
ness of his benevolence leads the amiable enthusiast into this 
error. To achieve the good he has designed does indeed 
occupy all his heart, to the exclusion of every selfish thought ; 
— what price of personal suffering would he not pay, might 
he so purchase the needful miracle of help ! How piercing- 
then is the anguish of his soul when that help is withheld ; 
when his fair hopes and fair designs are overthrown by an 



UNDUE EXPECTATIONS. 



537 



hostility that might have been restrained, or by a casualty 
that might have been diverted ! 

" Few, perhaps, who suffer chagrins like this altogether 
avoid a relapse into religious — we ought to say irreligious — 
despondency. The first fault —that of misunderstanding the 
unalterable rules of the divine government — is followed by a 
worse — that of fretting against them. When the sharpness 
of disappointment disperses enthusiasm, the whole moral 
constitution often becomes infected with the gall of dis- 
content. Querulous regrets take the place of active zeal ; and 
at length vexation, much more than a real exhaustion of 
strength, renders the once-laborious philanthropist £ weary in 
well-doing.' 

"And yet, not seldom, a happy renovation of motives 
takes place in consequence of the failures to which the 
enthusiast has exposed himself. Benevolent enterprises were 
commenced, perhaps in all the fervour of exorbitant hopes ; 
— the course of nature was to be diverted, and a new order 
of things to take place, in which, what human efforts failed 
to accomplish should be achieved by the ready aid of heaven. 
But disappointment— as merciless to the venial errors of the 
good as to the mischievous plots of the wicked — scatters the 
project in a moment. Then the selfish, and the inert, exult ; 
and the half- wise pick up fragments from the desolation, 
wherewith to patch their favourite maxims of frigid prudence 
with new proofs in point ! Meanwhile, by grace given from 
above in the hour of despondency, the enthusiast gains a 
portion of true wisdom from defeat. Though robbed of his 
fondly-cherished hopes, he has not been stripped of his 
sympathies, and these soon prompt him to begin anew his 
labours, on principles of a more substantial sort. Warned 
not again to expect miraculous or extraordinary aid to supply 
the want of caution, he consults prudence with even a 
religious scrupulosity ; for he has learned to think her voice, 
if not misunderstood, to be in fact the voice of God. And 
now he avenges himself upon disappointment by abstaining 
almost from hope. A sense of responsibility which quells 
physical excitement is his strength. He relies indeed upon 
the divine aid, yet not for extraordinary interpositions, but 
for grace to be faithful. Thus better furnished for arduous 
exertion, a degree of substantial success is granted to his 

2 a 8 



538 



MISSIONARY SUCCESS. 



renewed toils and prayers. And while the indolent and the 
over-cautious and the cold-hearted remain what they were, 
or have become more inert, more timid, and more selfish 
than before, the object of their self-complacent pity has not 
only accomplished some important service for mankind, but 
has himself acquired a temper which fits him to take high 
^ank among the thrones and dominions of the upper world."* 

Different Degrees of Success to be anticipated. — 

Neither the fitness of modes of labour, nor the zeal of 
the workmen, can be measured simply by the im- 
mediate visible results. There is a vast difference 
between removing some loose soil and blasting a 
passage through adamantine rock. Far more rapid 
progress may be looked for among rude tribes or 
classes which have never come under the Brahmanical 
system nor been compacted by caste. On the other 
hand, it must be remembered that their conversion has 
little effect upon the mass of the population. Mr. 
ilacleod Wylie quotes the following remarks by the 
late Mr. Thomason, written soon after he was appointed 
Lieut. -Governor of the North- West Provinces, as showdng 
the probable course in the conversion of India : — 

" The progress of Missionary labour is slow but visible. 
A great deal is done towards the gradual undermining of the 
systems of false religions which prevail. Looking to the way 
in which Providence would ordinarily work such changes, 
I think we may expect a gradual preparation for any great 
national change ; and then a rapid develop ment whenever 
the change has decidedly commenced. If we carefully 
examine history, we shall find that generations passed away 
in the gradual accomplishment of objects which our impatient 
expectations wish to see crowded into the brief space of our 
own lives. We must bear in patience and hope, and see 
labourer after labourer pass through the field, expectation 
after expectation disappointed, and at length be content to 
pass ourselves from the stage in full faith and confidence 
that God, in His own way and in His own time, will bring 



* "Natural History of Enthusiasm," pp. 16S-171. 



GREATER SUCCESS TO BE AIMED AT. 



539 



about the great ends which His truth is pledged to accomplish. 
For us, in the present day, the important practical considera- 
tion is, that each should labour in his own part to help on 
the good work, and strive to bear his evidence to the truth 
by example and precept if not by direct instruction." 

Greater Success to be aimed at. — Though the 
results already achieved are sufficient to stop the 
mouths of gainsayers and to prove a source of en- 
couragement to the Church, the 3Iissionaries who have 
been the most highly-favoured in their work will be 
the first to acknowledge that, so far from being satisfied 
with the present rate of advancement, they are ardently 
longing for a still more rapid extension of the Re- 
deemer's kingdom. It must also be admitted that, 
while some stations have been greatly blessed, there 
are not a few where no apparent progress has been 
made for many years. Some of the causes have been 
previously noticed (see pp. 124-6), The late Dr e 
Ballautyne, in his own peculiar style, thus writes of the 
Missionary whose labours have been without visible 
fruit : — 

" I would not have him go on for ever in the old mill- 
round, grinding no grist, and yet, with a 4 vicious contented- 
ness/ resignedly accepting that result. I would not have 
him distil illicit comfort from the test in which St. Paul 
says, 1 I planted, Apollos watered ; but God gave the 
increase;' — as if here man's part had been done, and the 
responsibility for the c no increase ' must now rest elsewhere 
if anywhere. I would have him reflect candidly, whether he 
have not neglected some comparatively humble yet not un- 
important thing. If planting and watering have not sufficed 
to make the tree bear fruit, might he not bethink himself of 
setting to work (not without scriptural warrant too) to 
; dig about it and to dung it ?' But what if he have planted 
only, and not watered ? Or — to put a more home question — 
what if peradventure he have been watering away when there 
was no plant ?"* 



* " Bible for the Pandits," p. xvi. 



510 



M1SSIONAEY SUCCESS. 



Arthur thus notices some of the excuses made for 
want of success : — 

6i A farmer who all his lifetime has been sowing, but never 
brought one shock of corn safe home ; a gardener who has 
ever been pruning and training, but never brought one 
basket of fruit away ; a merchant who has been trading all 
his life, but never concluded one year with profit ; the 
doctor who has been consulted by thousands in disease, and 
never brought one patient back to health — all these would 
be abashed and humiliated men. They would walk through 
the world with their heads low ? they would acknowledge 
themselves to be abortions, they would not dare to look up 
among those of their own professions ; and as for others 
regarding them with respect, pity would be all they could 
give. Yet, alas! are there not cases to be found wherein 
men whose calling it is to heal souls pass years and years, 
and seldom, if ever, can any fruit of their labours be seen? 
Yet they hold up their heads, and have good reasons to give 
why they are not useful ; and these reasons generally lie, not 
in themselves, but somewhere else — in the age, the neigh- 
bourhood, the agitation or the apathy, the ignorance or the 
over-education, the want of Gospel light or the commonness 
of Gospel light, or some other reason why the majority of 
those who hear them should remain unconverted, and why 
they should look on in repose, without smiting upon their 
hearts, and crying, day and night, to God to breathe a power 
upon them, whereby they might awaken those that sleep. 
Probably they have wise things to say about the undesir- 
ableness of being too anxious about fruit, and about the 
advantage of the work going on steadily and slowly, rather 
than seeking for an excitement, and a rush of converts. 
But, while they are doling, sinners are going to hell.' * 

CONDITIONS OF SUCCESS. 

Every true Missionary will often ponder with earnest 
solicitude the question, How can my labours in my 
Master's vineyard be rendered more productive ? 
Here " no new commandment " can be written ; all that 

* " The Tongue of Fire." 



DEEP PIETY. 



541 



can be clone is to u stir up the pure mind by way of 
remembrance." 

It is evident that the absence of " conditions of 
success " may be viewed as "causes of failure." 

Deep Piety. — A French writer says, "The chief 
reason why w r e fail of apostolic success is that the 
piety of our days is too widely removed from that of 
tire Apostles. The worst of all is that we acquiesce 
in tins state of things; acknowledging — oh! most 
eloquently ! — our defects, but not reforming. We 
quiet ourselves by thinking it is God's cause, and that 
He knows how to make it triumphant.''* The same 
has been said in India of the necessity of deep piety. 
The Rev. 0. W. Forman remarked at the Lahore 
Conference, "It is hardly possible to over-estimate 
the importance of this. There is probably nothing 
which has so paralysed the efforts made for the con- 
version of India, whether by means of sermons, books, 
or schools, as the want of deep piety. "| The Missionary 
who wishes a blessing to attend his labours must look 
first to the state of his own soul. Nothing should be 
allowed to interfere with this. No zeal in studying the 
vernacular, no active efforts to do good, will compensate 
for its neglect. The plan recommended by Weitbrecht 
(see p. 15) should be invariably followed. "Without 
Me ye can do nothing." Close communion with Christ 
must be cherished. 

The course pursued by the late Miss Farrar, of the 
Ahmeclnuggur Mission, is thus described : — 

"She was always anxious to be doing something for her 
Saviour, and as she remarked on her death-bed, she brought 
her labours, feeble and almost worthless though she con- 
sidered them to be, and laid them down every night at the 
feet of her gracious Saviour, begging His acceptance of the 
oifering." 

* Quoted in "The Missionary," Vol. III., p. 122. 
f "Keport," p. 32. 



542 



MISSIONARY SUCCESS. 



The degree of piety among Missionaries depends to 
a large extent upon the Churches at home. Streams 
rise no higher than their sources. 

Strong Faith. — It is said of our Lord, " He did not 
many mighty works there, because of their unbelief." 
The faint-hearted were considered unfit for the armies 
of Israel. Even in ordinary life, the hopeful succeed 
where the desponding fail. The proverb is, " He who 
thinks he can do a thing, can do it." Wayland thus 
describes Judson i — 

"It may be supposed that the faith of such a man was in a 
high degree simple and confiding. In this respect I have 
rarely seen it equalled. It seemed to place him in direct 
communication with God. It never appeared to him possible, 
for a moment, that God could fail to do precisely as He had 
said ; and he therefore relied on the Divine assurance with a 
confidence that excluded all wavering. He believed that 
Burmah was to be converted to Christ, just as much as he 
believed that Burmah existed. . . . During his visit to 
Boston, the late venerable J ames Loring asked him, 4 Do you 
think the prospects bright for the speedy conversion of the 
heathen ?' ' As bright.' was his proropt reply, 1 as the 
promises of God.' " — "Memoir," Yol. II.. p. 317. 

Winslow says, "A habit of looking on the bright, 
rather than the dark side of things, is to be cultivated/ 5 

The jlissionary has indeed no right to expect to 
reap where he has not sowed, or to gather where he has 
not strawed. This would not be real faith, but un- 
warrantable presumption. So far, however, as he plants 
and waters in the right way, he may look to God for 
a proportionate increase. The harvest may, indeed, be 
delayed ; but it will be sure. " Behold, the husband- 
man waiteth for the precious fruit of the earth, and 
hath long patience for it, until he receive the early and 
latter rain." God's word shall not return to him void, 
but accomplish that which He pleases, and shall prosper 
in the thing whereto He sent it. 



WELL-DIRECTED, CONCENTRATED EFFORT. 543 



Earnestness. — All great movements have originated 
with men possessing this quality; without it, success 
would have been impossible. James says : — 

" If we turn to any department of human action we shall 
learn that no one can inspire a taste, much less a passion, for 
the object of his own pursuit who is not himself most pain- 
fully moved by it. It is a scintillation of his zeal flying off 
from his own glowing heart, and falling upon their souls, 
which kindles in them the fire which burns in himself. 
Lukewarmness can excite no ardour, originate no activity, 
produce no effect ; it benumbs whatever it touches.' 5 * 

Luther and Knox were deeply in earnest ; still more 
so was the Apostle Paul. Of our Lord it is said, " The 
zeal of thy house hath eaten me up." 

Love. — The remark at the Punjab Conference has 
already been quoted, The measure of a man's love is 
the measure of his power? Of all countries in the 
world, India is the worst for a person of a morose dis- 
position. Unless he alters, the best thing he can do is 
to go home. 

Harmony. — Disunion among the members of a 
Mission has a fatal effect upon their work. As already 
pointed out, its influence extends to the Xative Agents. 
On the other hand, a " three-fold cord is not quickly 
broken." 

A thorough knowledge of the Vernacular. — A Mis- 
sionary is robbed of much of his usefulness when he 
can speak to the people only with stammering tongue, 
or even with a strong foreign accent. Such preaching is 
of very little value. Copious suggestions have already 
been offered with regard to the study of the language. 

Well-directed, concentrated Effort. — The compiler 
is disposed to rank the desultory character of their 
labours as one of the chief causes of the want of success 
of some Missionaries. Farmers would follow an exactly 

* " Earnest Ministry," p. 64. 



544 



MISSIONARY SUCCESS. 



parallel course, if they went here and there dropping a 
little seed, and then giving it no further attention. 
How could a harvest be expected under such circum- 
stances ? A wise Missionary will not act haphazard. 
Earnestly imploring direction from above, he will con- 
sider his own qualifications and the nature of the field 
allotted to him. He will determine how much of it he 
can cultivate, and, in the first instance, devote himself 
exclusively to that portion. His time will be so regu- 
lated that every moment may be turned to the best 
account. He will guard against taking up too many 
things, and doing nothing well. As progress is made, 
he will gradually extend his labours. 

Two quotations may be made in support of the above. 
Dr. Campbell says : — 

"Beware of attempting the occupation of too much territory. — 
The commission of this error has been all but universal ; 
and it serves sufficiently to account for the limited success 
which has attended much well-intentioned but ill-directed 
labour. . . . Let your motto be ' Divide and conquer/ This 
is humbling to pride, and felt to be a check upon ambition. 
Men are naturally averse to listen to the voice of the moralist, 
who teaches that 1 extended empire, like expanded gold, 
exchanges solid strength for feeble splendour.' * Whether in 
the pursuits of trade, of science, or of philanthropy, to 
grasp at everything is to secure nothing." f 

Dr. Chalmers expresses a similar opinion : — 

" We have long thought that the failure of every former 
attempt to reclaim the masses of our population is due to the 
insufficiency of the means which had been brought to bear 
upon them. . . . It is under this conviction that we have 
long advocated the concentration of commensurate efforts on a 
small enough territory. What cannot be done in bulk, and all 
at once, let us try in separate portions, each within the com- 
pass of an efficient agency." J 

Adaptation,— Missionaries as foreigners labour under 



* Dr. Johnson. t " Jethro," p. 259. 

% Quoted in Wilson's M Moral Wastes," p. 89. 



ENCOURAGING SELF-SUPPOP/f . 



545 



great disadvantages. An experienced friend once re* 
marked to the compiler, " Sortie men remain Cockneys 
all their lives in India." Tiiey never seem to realise 
the difference between the Eastern and Western minds. 
There are Missionaries who preach much as they would 
do in England. "Acceptable words" should be sought 
out. See remarks, pp. 157-170. 

Adaptation has been especially neglected in schools. 
It has been shown how much the course of instruction 
has been framed on English models, nay, even that the 
Government system of professed " religious neutrality," 
has been largely adopted with regard to books. (See 
pp. 429 and 445.) To be successful, schools should, as 
far as practicable, be Missionary in their character. 
The conversion of the pupils must be the great design. 

Care of Native Agency. — The state of a Mission 
may in general be known by the answer given to the 
question, What means are employed to raise up and 
improve Native Agents? If they are neglected, it is 
tolerably certain that in everything else there has been 
little progress. In rearing a temple to the Lord, the 
Missionary should act as a wise master builder. The 
architect who should engage in manual labour himself, 
instead of training, supervising, and stimulating the 
workmen, would show great want of judgment. India 
cannot be converted through the direct instrumentality 
of foreigners. The aim of the Missionary should be to 
fit Native Agents for the work. All should attend 
Theological Seminaries or Training Institutions. No 
Missionary should attempt to do their work ; but after 
Agents have passed through them, they require much 
care and attention. It is the latter the Missionary 
should endeavour to bestow. This should be done, not 
by treating Native Agents like children, but by 
prudently developing their energies. 

Encouraging Self-Support in the Native Church. — 

Special notice has been taken of the Kishnaghur Mis- 



546 



MISSIONARY SUCCESS. 



mom — not for the sake of pointing out defects — but to 
teach a very important lesson. The Gospel was faith- 
fully preached for many years ; few districts enjoyed 
greater educational advantages. Why was so little 
good done ? A dead fly caused the ointment to stink. 
The people, instead of being trained to help themselves, 
formed the habit of looking to the Mission for every- 
thing. 

Cherishing a Missionary Spirit among Converts. — 

The remarks of the Bishop of Calcutta (see pp. 395-6) 
should be carefully pondered. Few things will do 
more to raise the tone of piety among Native Chris- 
tians themselves than efforts to benefit their heathen 
countrymen. 

Prayerfulness. — Wynne remarks : — 

" But after all, work as we will, our work is in itself very 
powerless. Words are but weak instruments for moving the 
depths of the human soul. The longer and more earnestly a 
Pastor labours the more he will feel this. 

"When the young man first goes out to exercise his 
ministry, with strong convictions and ardent enthusiasm, 
he fancies that everything must yield before him. He will 
plead with his people, he thinks, so vehemently ; he will 
make such passionate appeals to them ; he will pour out 
upon them such a torrent of fiery words that, though their 
hearts were of stone, they must give way. But soon he finds 
that he is not so strong as he thought. Here and there there 
are inquirers, and here and there, it is to be hoped, real 
converts; but the great mass of his people seem little 
changed. 

" He can speak to each person only for a short time, every 
now and then, and during all the other days and hours of 
that person's life contrary influences are busy with him. 

" Many there are also in his parish who, from want of 
education, and continual engrossment of mind in grovelling 
cares, seem almost incapable of being affected in any way by 
religious words. The most earnest appeal, the most solemn 
warning, meets with no response, except the unmeaning 



PEAYERFULNESS. 



547 



assent which conveys only the desire to satisfy, and, if 
possible, get rid of ' the parson.' 

" Truly, the longer a Minister labours, and the more 
closely he ' watches ' over the souls entrusted to him, the 
more he feels that he needs for his work some stronger 
instrument than speaking. 

" But another instrument has been placed in his hands by 
his Father — namely, prayer. Words are weak, but prayer is 
strong. Words cannot bar the fierce rush of passions, nor 
stop the steady current of long-formed habits ; but prayer 
can raise up against them a power even mightier than theirs 
— the power of God. Words can only be brought to bear on 
the hearer once or twice a week; but prayer can follow him 
through every day and every hour of his life. Words can 
scarcely waken an echo in the stupid and ignorant heart ; but 
prayer can cause a voice to be heard there, sweeter than all 
earthly voices, grander than all human eloquence, making 
those poor blunted feelings thrill with the new-born cry of 
6 Abba, Father.' 

"Prayer is indeed an instrument of incalculable power, 
entrusted by God to His Minister ; very heavy is bis respon- 
sibility if he does not use it. 

" Whatever other qualifications a Minister may have, if he 
is not a man of prayer he will never succeed. There will 
be blight and barrenness over all he does, for God will not 
own his work. I have no doubt it is to this cause much of 
ministerial failure may be traced. Labour has been freely 
expended in planning, and organizing, and speaking, but 
there has been little labour in prayer. God's blessing on 
each undertaking has been hastily invoked, as a matter of 
course ; but time has not been spent in opening out the whole 
matter before Him ; the soul has not wrestled with Him in 
supplications for help, before its commencement ; the dews of 
His grace have not been besought for it again and again, 
during its continuance ; and, as a sure consequence, the work 
has languished and failed. Often should the Minister 
examine himself on this point. ' Do I labour in prayer '? 
Do I strive with God for my people ? Do I supplicate Him, 
with agonised intenseness, to have mercy upon them, and 
pour out His Spirit upon them, and save them, and help 
them, and strengthen them ?' Especially should he press 



543 



MISSIONARY SUCCESS. 



these questions home to his conscience, when he finds that 
his work, or some particular part of his work, is not prosper- 
ing as it ought. 8 This effort is not succeeding ; have I made 
it the subject of heartfelt supplications to my God ? This 
work is flagging ; are my prayers in its behalf flagging also ? 
This person .is disappointing me by his inconsistency and 
backsliding ; have I brought his name sufficiently before the 
throne of grace?' If such questions were to follow every 
failure, failure itself might be made a source of strength, and 
lead the way to success."* 

James says : — 

" We have uttered our complaints of the fruitlessness of 
our ministry long enough before one another; but, as Dr» 
Wilson says, in his introduction to the 1 Eeformed Pastor/ 
6 One day- spent in fasting and prayer to God is worth a 
thousand days of complaint and lamentation before men.' 

Only He who first breathed into man's nostrils the 
breath of life can quicken the soni, dead in trespasses 
and in sins. All the efforts of the Missionary should 
be " begun, continued, and ended " in humble reliance 
upon the influences of the Blessed Spirit. Thus alone 
can they be crowned with success. 

Modes of Working of Successful Missions. — At the 

Ootaeamund Conference the Eev. H. Baker, Junior, 
read a Paper on Missionary Success. In it the opinion 
is expressed that the following course was pursued in 
all cases where great results were obtained : — 

" In the Missions referred to as having been systematic 
and prosperous, there have been, as I shall show (1.) from 
the beginning European Missionaries in a greater or less 
number, in a stated district, with a certain number of trained 
Native teachers who worked that district completely and set 
Christ before the people again and again. The Gospel was 
brought to their notice in every attractive shape, at every 
turn. The love of God, His mercy, purity, long-suffering, His 
fatherly character and every attribute of His infinity were laid 

* "The Model Parish," pp. 60-64, abridged, 
t "Earnest Ministry,'* p. 292. 



MODES OF WORKING SUCCESSFUL MISSIONS. 549 



before their view. Not only were the Europeans men noted 
for their holy lives, but the Native Agents were treated by 
them as younger brethren, and in a great measure, in the 
itinerancies, were constantly with them, or at least under 
their supervision, and thus these learned to follow their 
example. The converts were children in Christ, and their 
treatment was patriarchal. 

" (2). In these Missions particular attention was paid to the 
middling classes — the farmer and artizan ; perhaps, because 
all great changes in society arise invariably in these classes ; 
they are more settled, most accessible, and possessed of the 
least prejudices. The Brahmin, when met, was argued with, 
on the same principle that our Lord answered the cavils of 
the Scribes and Brahmins of his day ; but Ehenius, Mault, 
Eingletaube, Pettit, Csemerer, and their coadjutors and 
successors, did not mainly direct or confine their work to the 
Brahmins, because they knew that their minds were pre- 
occupied by prejudices, self-righteous ideas, and contempt of 
all others ; but these Missionaries spoke of a holy God and a 
loving Jesus to men whose only idea of religion, practically , 
was the rubbing on of ashes or an occasional sacrifice to 
demons. Knowledge was imparted, the affections roused, 
and the influence of God's Spirit carried on the work. Thus 
in their case was exemplified the word, 'to the poor the 
Gospel is preached.' 

" (3). Together with itinerating, the Parochial system was 
carried out. As soon as a few converts were gathered, a 
local teacher and chapel were found them, daily teaching and 
prayers were established ; thus the lamp was lighted. By 
degrees the congregation increased, and the heathen saw the 
living Gospel placed before them, as further progress was 
made. Books and tracts of every shape, colour, and variety 
were supplied, and classes for training Agents, with a 
properly-qualified Superintendent, were instituted ; schools 
were also established throughout the Missionary district, in 
some cases for adults, in all for children. 

" (4). It has been discovered in these Missions within the 
last few years, that in large towns comparatively few have 
embraced the Gospel from simple preaching, and none, per- 
haps, from the upper classes of Native society. This has 
arisen from the greater hold Satan has had of the mind in 



550 



MISSIONARY SUCCESS. 



populous places, having, as the Lord expresses it, e his seat 
there.' The old are absorbed in gain, lust, or care ; conse- 
quently the opening of large English educational establish- 
ments has been blessed, since they act upon the yet un- 
hardened mind, where principles have not yet taken root. 
Hence the success attending these schools. Those of the 
Free Church at Madras will come under this class of work. 

" (5). There is yet another and most important point to be 
noticed, viz., that when a province is worked thus completely by 
a corps of men properly qualified, not only does good result 
from fruit being gathered in, but the body of Missionaries 
themselves help each other ; for there is a necessary union of 
principle and working. Natural errors in character are cor- 
rected, and the Church rendered strong in all its parts ; for 
observe, the various branches of the Mission were and are 
taken up by different individuals, not collectively, i.e., each 
man did not work at each and every branch, as inclination 
or whim might lead, but every man had his distinct work. 

61 This is a brief sketch of the theory and actual practice 
of all the successful Missions in India of whatever Protestant 
Society it be ; and be it noticed, this scheme was in actual use 
before the success was obtained, as it is a matter of history," * 

The causes to which Mr. Baker attributes the ill- 
success of other Missions are noticed in the extract 
already given (see p. 125). 

Test Questions. — The advantages of self-examination 
are well known. The Missionary should apply the 
principle to his work. He should frame certain rules 
for his own guidance, and periodically review how far 
he has acted up to therm 

In the following extract a Missionary is urged to 
consider how much of his time is devoted to direct 
evangelistic effort : — 

" But, when the work has actually commenced, he finds 
himself beset by many temptations that tend to draw him 
aside. One of the most common is the seeming necessity of 
devoting his time to some other employments that appear 

* " Conference Report," pp. 298, 299. 



TEST QUESTIONS. 



551 



likely to assist the great work indirectly. It is quite true 
that some of these employments are unavoidable. Mission 
buildings have to be erected : accounts of Mission expenditure 
must be kept. It may often be desirable to spend time in 
giving medical aid, in imparting secular instruction, in 
friendly converse with Natives and others on secular subjects. 
And even after a Missionary has mastered the colloquial 
dialect it will often be his duty to study Native literature, 
and even the Native heathen philosophy. The Committee 
would, however, affectionately urge it upon you, when once 
you have gained the language and fairly commenced your 
Missionary life, frequently to review the character of the 
employments in which your time is actually employed ; to 
consider, for instance, how much time is spent every week 
by yourself, or the Agents under your superintendence, in 
genuine Missionary work — in the work, that is to say, of 
making the Gospel known to those previously ignorant of it, 
and what amount of such work, as far as it can be measured, 
has been actually effected in any given period. 

" One of the most effectual seductions from direct 
Missionary activity is the necessity of exercising pastoral 
vigilance over Native Christian congregations. The Com- 
mittee are far from denying the existence of this necessity. 
The cases, indeed, are rare where the Missionary should 
himself become the Pastor of a Christian flock. But the 
Native elders or Ministers to whom this work is entrusted 
will frequently need much advice, encouragement, and even 
instruction. Still, this should never be allowed to put a stop 
to evangelistic effort. The Missionary must, at all hazards, 
give to such work some of his own time." * 

James puts the following questions : — 

" Are we often seen by God's omniscient eye pacing our 
studies in deep thoughtfulness, solemn meditation, and 
rigorous self-inquisition ; and after an impartial survey of 
our doings, and a sorrowful lamentation that we are doing 
no more, questioning ourselves thus ? 6 Is there no new 
method to be tried, no new scheme to be devised, to increase 
the efficiency of my ministerial and pastoral labours ? Is 

* Instructions of the Church Missionary Society, " Church Missionary 
Society Intelligencer" August, 1869. 



552 



MISSIONARY SUCCESS. 



there nothing I can improve, correct, or add ? Is there 
anything particularly wanting in the matter, manner, or 
method of my preaching, or in my course of pastoral 
attentions ?' " 

He recommends a special annual review, which was 
the custom of Doddridge : — 

" Did we but adopt the plan of setting apart a day at the 
close of every year for solemn examination into our minis- 
terial and pastoral doings, with the view of ascertaining our 
defects and neglects, to see in what way we could improve, 
to humble ourselves before God for the past, and to lay 
down new rules for the future, we should all be more 
abundantly useful than we are. And does not earnestness 
require all this ? Can we pretend to be in earnest if we 
neglect these things ? The idea of a Minister's going on 
from year to year with either little success or none at all, 
and yet never pausing to inquire how this comes to pass, or 
what can be done to increase his efficiency, is so utterly 
repugnant to all proper notions of devotedness, that we are 
obliged to conclude, the views such a man entertains of the 
design and end of his office are radically and essentially 
defective." * 

Bnling Motive. — The Missionary requires a motive 
which can sustain him amid all discouragement and 
opposition. There is an unfailing resource. Judson 
thus spoke to some theological students in America : — 

" If any of you enter the Gospel ministry in this or other 
lands, let not your object be so much to 1 do your duty,' or 
even to c save souls/ though these should have a place in your 
motives, as to please the Lord Jesus. Let this be your ruling 
motive in all you do. Now, do you ask, how you shall please 
Him ? How, indeed, shall we know what will please Him but 
by His commands ? Obey these commands, and you will not 
fail to please Him. And there is that 4 last command,' given 
just before He ascended to the Father, 6 Go ye unto all the 
world, and preach the Gospel to every creature/ It is not 
yet obeyed as it should be. Fulfil that, and you will please 
the Saviour. "| 

* u Earnest Ministry/' pp. 46, 49. f " Memoir/' Vol. EL, p. 195, 



( 553 ) 



Go labour on : spend and be spent — 

Thy joy to do thy Father's will : 
It is the way the Master went ; 

Should not the servant tread it still ? 

Go labour on : 'tis not for nought ; 

Thy earthly loss is heavenly gain ; 
Men heed thee, love thee, praise thee not ; 

The Master praises — what are men ? 

Go labour on : enough while here. 

If He shall praise thee, if He deign 
Thy willing heart to mark and cheer ; 

No toil for Him shall be in vain. 

Go labour on : your hands are weak. 

Your knees are faint, your soul east down : 
Yet falter not ; the prize you seek 

Is near — a kingdom and a crown. 

Go labour on : while it is day, 

The world's dark night is hastening on ' 
Speed, speed thy work, cast sloth away ; 

It is not thus that souls are won. 

Men die in darkness at your side, 
Without a hope to cheer the tomb ; 

Take up the torch and wave it wide, 
The torch that lights time's thickest gloom. 

Toil on, faint not, keep watch and pray ; 

Be wise the erring soul to win ; 
Go forth into the world's highway. 

Compel the wanderer to come in. 

Toil on, and in this toil rejoice ; 

For toil comes rest, for exile home ; 
Soon shalt thou hear the Bridegroom's voice. 

The midnight peal, Behold, I come. 

BONAB, 



2 B 



APPENDIX. 



LISTS OF BOOKS. 

Some Societies make an allowance to young Mis- 
sionaries for the purchase of books. Partly to guide 
them in this, but more especially to afford some hints 
about a course of reading, lists of books are given. 

The works mentioned are of very different degrees of 
merit and usefulness. All afford some information, 
more or less valuable. Many of them, however, are 
only suitable for light reading, while, at the same time, 
useful hints or ideas may be occasionally gathered. If 
they can be obtained from a library, or otherwise bor- 
rowed, they may be glanced over. Others deserve to 
be purchased and studied with care. As already men- 
tioned, Missionary Societies should provide the most 
useful books for Central Mission Libraries. 

The books specially recommended are distinguished 
by double asterisks; those next to them by a single 
asterisk. But the value of some books depends a good 
deal upon the nature of the work of the reader. 

PEOPOSED MISSIONARY SERIES OF BOOKS 

Every young Missionary in India must feel that he 
has been called to engage in a work of no ordinary 
magnitude. He has been removed to a different zone ; 
he is placed among a people of strange language, with 
the high wall of caste and the seclusion of the zenana 
interposed to shut out all knowledge of their inner life. 
It is not his lot to labour among a race whose minds 
are a total blank with regard to religion. He has to 



APPENDIX. 555 

contend with philosophical systems of the most subtle 
character ; with superstitious observances, venerated 
from their antiquity and agreeable to the carnal mind, 
which are connected with every action of life. To 
make known the Gospel in a manner suited to the capa- 
cities of such a people is a task so difficult, that every 
possible help should be supplied. 

It is true that every year affords fresh facilities, and 
lays open fresh stores of information. Still, most of the 
new books which are published are for general readers 
— they are not specially prepared to meet the case of 
young Missionaries. India is frequently described as a 
whole in its leading features. The young Missionary 
requires more exact knowledge of the particular people 
to whom he proclaims the glad tidings of salvation. 
Thus, if a Xative of India required to preach the Gospel 
in Britain, a general description of Europe would not 
suffice; he should get an insight into the English 
people. As the nations of India differ as widely as the 
nations of Europe, the same definite information is 
equally necessary in the case of the young Missionary. 
Instead of his being obliged to pick up, slowly and 
laboriously, the knowledge which is required, means 
should be employed to increase the facilities to the 
utmost, that he may be the sooner able to engage with 
efficiency in the great work he has in view, 

A few of the books which would be of the greatest 
service are mentioned below : — 

I. Topographical account of the Country.* Climate. 
Prevailing Diseases. Seasons for Itinerating. Descrip- 
tions of the principal Cities and places of pilgrimage. 

II. Traditions connected with the Aborigines. His- 
tory of successive Dynasties. Comparative condition of 
the People. Present Government. Native ideas with 
regard to Europeans. 

* E.g., the Mahratta or Tamil country. This will be supplied, in a 
great measure, by the topographical accounts now in course of publica- 
tion by the Indian Government 

2 b 2 



556 



APPENDIX. 



III. The Social Life of the People. Accounts of the 
different Castes. 

IV. State of Education. Course of Instruction in 
Indigenous Schools. Translations of some of the books 
read. Government Schools. Mission Schools ; their 
condition, and suggestions for their improvement. 

V. An Introductory Essay on the Language and 
Literature of the country; with a brief descriptive 
Catalogue of printed books, giving their prices, where 
they may be purchased, and pointing out the purposes 
for which they would be useful to a Missionary. 

VI. Proverbs, common sayings, and maxims from 
standard works, with English translations on opposite 
pages, classified so as readily to afford quotations in 
support of any particular point. 

VII. Specimens of popular Literature, with transla- 
tions. Nursery rhymes, songs, ballads, riddles, tales, &c. 

VIII. An account of the prevailing system of Hin- 
duism ; the gods chiefly worshipped ; specimens of 
some of the religious books having the largest circula- 
tion ; the principal festivals, the leading sects, &c. 

IX. The systems of Philosophy in vogue ; transla- 
tions of a few standard works ; suggestions about dealing 
with the different sects. 

X. A general description of the Muhammadan popu- 
lation of the country. 

XI. A detailed account of the different Missions ; the 
difficulties they had to contend with, and how they 
were best overcome. 

XII. General directions about unfolding Christian 
truth to the heathen ; ways in which what is said is 
most likely to be misapprehended, how this may best 
be guarded against, with the illustrations to be em- 
ployed ; answers to objections, &c. 

XIII. Specimens of addresses to the Heathen on 
various subjects. 

XIV. A monograph, describing in full detail the 
most important caste acted upon by Missions. 



APPENDIX. 



XV. An account of the Native Christians, with 
directions for the management of congregations. 

Missionary operations in India and Ceylon are car- 
ried on in twelve principal languages. It would not be 
necessary in every case to prepare books on each subject. 
Some already exist which would, partially at least, 
supply the want. Some of the volumes would be 
purchased by the general public as well as by persons 
interested in Missions. Probably at an expense of 3?., 
about four days' pay and allowances, a young Mis- 
sionary might be supplied with a series of books which 
would tend greatly to promote his usefulness during his 
whole future course. Such a series could be issued 
only by the Missionary Societies subscribing for a 
certain number of copies, most of them to be reserved 
for Missionaries who may subsequently arrive. The 
most competent men should be asked to prepare the 
books on the subjects with which they are chiefly con- 
versant. It would be valuable afterwards to compare 
the directions given independently by experienced Mis- 
sionaries in different parts of the country. 

ENGLISH PERIODICALS PUBLISHED IN INDIA. 

Before giving a list of the Magazines, it may be 
stated that the well-known weekly newspaper the 
" Friend of India," published at Serampore, may be ob- 

i tained by Missionaries at half price, or Es. 13 As. 4 
a year, including postage. In addition to a carefully- 

i prepared summary of news, there are often articles of 
much interest, with reviews of new books. 

The Bombay Guardian," published weekly (Rs. 12 a- 
year exclusive of postage), is conducted somewhat on 
the plan of the " Friend of India ;" but is less in size, 
and resembles more the religious newspapers which 
have so large a circulation in America. Missionary 
intelligence connected w T ith the Bombay Presidency 

i will be found in its columns. 



558 



APPENDIX. 



The "Indian Mirror/' published weekly in Calcutta, 
is the organ of the new Brahmo Soraaj. It is edited 
by Babu Keshub Chunder Sen. Bs. 8 a-year ; with 
postage, Bs. 1 1J. The " National Paper," also pub- 
lisher! weekly in Calcutta, advocates the opinions of 
the old Brahmo Soniaj ; Bs. 6 a-year. The Xative news- 
papers, both in English and the vernacular, are useful 
as indicating Indian public opinion, at least among the 
more enlightened classes. 

Missions should exchange Beports to a larger extent 
than is done at present, Many valuable hints might 
thus be obtained. 

By means of a Beading Club, Missionaries may 
secure access to some of the most useful Periodicals 
published in India. Of late years, however, several 
have been discontinued. 

Bengal Presidency, 

The Calcutta Be view. Barham, Hill, and Co., Bs. 20 a- 
year. 

Formerly, and perhaps still, Missionaries may obtain it at half price. 
Calcutta Christian Intelligencer ; monthly. Hay and Co.. 

Bs. 8 a-year.* 
Journal of the Asiatic Society of Bengal ; quarterly. 
Journal of the Agricultural and Horticultural Society of 

India. 

Bombay Presidency. 

Elphinstone School Paper ; monthly. Bombay, Es. 
Hnyanodaya; bi-monthly. Bombay American Mission. 
In Marathi, with occasional articles in English. 

Transactions of the Bombay Branch of the Asiatic Society ; 
occasionally. 

Transactions of Bombay Geographical Society ; occasionally. 
Journal of Medical and Physical Science ; occasionally. 

Madras Presidency. 
Madras Church Missionary Record; monthly. Office of C. 
M. S., Rs. U. 

* Postage is excluded ; in most cases it will amount to 1 anna a 
number. 



APPENDIX. 559 

Madras Journal of Education; monthly. Athenseum Press, 
Es. 2*. 

Madras Medical Journal ; quarterly. Gantz Brothers. 



LIST OF BOOKS. 



SCIENTIFIC INQUIEY. 

Manual of Scientific Inquiry for the use of Observers. 

Edited by Sir John Herschel. Murray, 9s. 
Jackson's What to Observe. Houlston, 10s. 6d. 

HEALTH. 

*Bull's Hints to Mothers on the Management of their 

Health. Longman, 5s. 

* Maternal Management of Children. Longman, 5s. 

*Chavasse's Advice to a Wife on the Management of her 

own Health. Churchill, 2s. 6d. 
** Advice to a Mother on the Management of her 

Children. Churchill, 2s. 6d. 
*Goodeve's Hints on the Management of Children in India. 

Medical Hall Press, Benares, 12 As. 
* Graham's Modern Domestic Medicine. Simpkin, 16s. 

* Diseases of Females. Simpkin, lis. 

Indian Domestic Medicine Chest. Thacker, Calcutta. 
Learecl on Imperfect Digestion. Churchill, 4s. 6d. 
**Macaulay's Dictionary of Domestic Medicine and Surgerv. 

Black, 10s. 6d. 
Martin's Influence of Tropical Climates. Churchill, 20s. 
Medical Hints adapted to the European Constitution in 

India. By Hunter. Gantz, Madras, Es. 2. 
Moore's Health in the Tropics. Churchill, 9s. 

* Manual of the Diseases of India. Churchill, 5s. 

Nightingale's Notes on Nursing. Harrison, cheap edition, 6c/. 
Heath's Minor Surgical Operations. 
Swayne's Obstetric Aphorisms. Churchill, 3s. 6d. 
Waring's Tropical Resident at Home. Churchill, 5s. 

Pharmacopoeia of India. Allen, 6s. 

* Bazaar Medicines. Higginbotham, Madras, Es. 2. 



560 



APPENDIX. 



Wise's Eeview of the History of Medicine among Asiatic 

Nations. Churchill, 2 vols. 16s. 
Wright's Headaches; their Causes and their Cure. 

Churchill, 2s. 6d. 

DOMESTIC ECONOMY. 

Eiddell's Indian Domestic Economy and Cookery. Thacker, 

Calcutta, Es. 10. 
The Englishwoman in India. Smith, Elder and Co., 6s, 
A Wife's Home Duties. Bell and Daldy, 2s. 6d. 
Beeton's Book of Household Management. Beeton, 7s. 6d. 

NATURAL HISTORY. 

Memoirs of the Geological Survey of India. (In course of 

publication.) Thacker, Calcutta. 
Carter's Geological Papers on Western India. Allen, 42s. 
Oliver's First Book of Indian Botany. Macmillan, 6s. 6d. 
Drury's Useful Plants of India. Higginbotham, Madras, 

Es. 12 

Hand-book of Indian Flora. Vol. I., Higginbotham, 

Madras, Es. 10J. 
Hooker and Thomson's Flora Indica. 
Eoxburgh's Flora Indica. 
Wight's Contributions to Indian Botany, 1834. 

Illustrations of Indian Botany, 1841. 

Beddome's Ferns of Southern India. Madras. 

Cleghorn's Forests and Gardens of Southern India. Allen, 

12s. 

Balfour's Timber Trees of India. 

Speede's New Indian Gardener. Thacker, Es. 12. 

Eiddell's Brief Manual of Gardening for Southern and 

Western India. Thacker, Es. 3. 
Hardwicke's Indian Zoology. By Gray. 2 vols. 
Jerdon's Birds of India. 3 vols., Smith, Elder and Co., 

21 2s. 

Mammals of India. Smith, Elder and Co., 

15s. 

Day's Fishes of Malabar. 
Gunther's Eeptiles of British India. 

Adams' Wanderings of a Naturalist in India. Hamilton^ 
10s. Gd. 



APPENDIX. Obi 

Tennent's Sketches of the Natural History of Ceylon. 

Longman, 12s. 6d. 
Balfour's Cyclopaedia of Indian Products (out of Print;. 
Koyle's Productive Resources of India. 
Fibrous Plants of India. 

Birdwood's Catalogue of the Economic Products of the 

Presidency of Bombay. 
Latham's Ethnology of India. Williams and Norgate 3 

13s. 6d. 

GEOGKAPHY AND TRAVELS. 

As already mentioned, the " Gazetteer of India," 
now in preparation for the Indian Government, and the 
detailed accounts of particular districts, will be the 
most valuable works on the geography of India. Keith 
Johnston's Royal Atlas Map of India is full, though on 
a small scale, 8s. mounted, with Index (Blackwood). 
The sheet of the Atlas of India, containing the district 
where the Missionary resides, should be obtained, 4s. 
(Allen, London : Thacker, Calcutta.) .Duncan's Geo- 
graphy of India (Allan), 3s., is a good compendium, 
Thornton's Gazetteer of India (Allen) 21s., is valuable. 
The Administration Reports contain much information 

Barrow's Ceylon, Past and Present. Murray, 6s. 

Bartolomeo's Voyages to the East Indies. 

Bradshaw's Overland Guide to India and China. Adam, 5s. 

Bengal Presidency. Adam, 10s. 

Bombay and N. W. Provinces. Adam, 10s. 

Madras and Central Provinces. Adam, 10s. 

Campbell's Wild Tribes of Khondistan. Hurst and 
Blackett, 14s. 

Carpenter's Six Months in India. 2 vols., Longman, 18s. 
Chundra Bholonath's Travels of a Hindu. 2 vols., Trtibner, 21s. 
Cimningham's Geography of Ancient India. Triibner. 
Day's Land of the Perumals (Cochin). 

Eden's Up the Country, Letters from the Upper Provinces. 
Bentley, 6s. 

Forbes, A. Kas Mala, Hindu Annals of Guzerat. 2 vols., 

Bichardson, 40s. 
Graul's Indische Keise. 5 vols. 

2 B 3 



562 



APPENDIX. 



*Heber's Indian Journal. 2 vols., Murray, 7s. 
Hoffmeister's Travels in Ceylon and India. Hamilton, 10s. 
Hunter's Annals of Eural Bengal. Smith and Elder, 18s. 
Lang's Wanderings in India. Eoutledge, 2s. 
Lawson's British and Native Cochin. Madras. 
^Mackenzie's Life in the Mission, the Camp, and the Zenana. 

Bentley, 2s. 
*Malcom's Travels in Hindostan. Chambers. 

* Tiavels in Burmah. Chambers. 

Marshall's Four Years in Burmab. 2 vols. 

Martin, M., Progress and Present State of British India. 

Low, 10s. 6d. 
^Murray's Handbook, Bombay. Murray, 12s. 

* Handbook, Madras. Murray, 12s. 

Pharaoh's Gazetteer of Southern India. 

Eaikes, C, Notes on the North- West Provinces. Chapman 
and Hail, 6s. 

Eussell, W. H., My Diary in India. 2 vols., Eoutledge, 21s. 
Sherring's Sacred City of the Hindus. Trubner, 21s. 
Sleeman's Journey through Oude. 2 vols., Bentley, 24s. 
Speed's Our Last Years in India. Smith and Elder, 9s. 
Sterling's Orissa. Snow, 6s. 

Taylor, Bayard, Visit to India, China, and Japan. J. 

Blackwood, 3s. 6d. 
Tennent's, Sir J. E., Ceylon. 2 vols., Longman, 50s. 

HISTORY AND BIOGRAPHY. 

Anderson, P., English in Western India. Smith and Elder, 
14s. 

Auckland, Lord, Journal and Correspondence of. 4 vols., 
Bentley, 60s. 

Argyll, Duke of, India under Dalhousie and Canning. 
Longman, 6s. 

Arnold, E., History of the Dalhousie Administration. 2 vols., 

Saunders and Ottley, 30s. 
Ayeen Akberri, Institutes of Akbar. Quaritch, 15s. 

Baber, Autobiography of. 

Beveridge's History of India. 3 vols., Blackie, 63s. 

Brigg's, The Nizam. 2 vols., Quaritch, 42s. 

— John, Mahomedan Power in India. 4 vols., 1829. 



APPENDIX. 



563 



British Settlements in India. S. P. C. K., 4s. 
Cave Browne's Punjab and Delhi in 1857. 2 vols., Blackwood. 
21s. 

Chambers' Pictorial History of the Revolt in India. Cham- 
bers, 14s. 

Cotton, Sir Sid., Nine Years on the N. W. Frontier. Bentlev. 
14s. 

Cunningham's History of the Sikhs. Murray, 15s. 
Duff, Grant, History of the Mahrattas. Bombay reprint. 
Duff's, Dr. A., Letters on the Indian Rebellion. Nisbet, 
3s. U. 

Edwards' Adventures during the Indian Rebellion. Smith and 
Elder, 6s. 

Elliott, Sir H. M., History of India, as told by its own 
Historians : The Muhammadan Period. Edited by Dow- 
son. 3 vols., Triibner. 

Races of the North- West Provinces, by Beames. 

Triibner. 

*Elphinstone's History of India, by Co well. Murray, 18s. 
Erskine's History of India under Baber and Humayun. 

Quariteh, 10s. 
Ferishta's History of the Deccan. 
Gleig's History of British India. 

Life of Lord Clive. Murray, 3s. 

Gubbins, M., Mutinies in Oudh. Bentley, 10s. 6d. 
Havelock, Sir H., Marshman's Life of. Longman, 12s. 6d. 

= Brock's Life of. Nisbet, 3s. 6d. 

Hope's House of Scindia. 

^Hunter's History of India for Schools. Nelson, Is. 6c/. 
Hyder Shah and his Son, History of. 
Jehangir, Autobiography of. 

Jones, Sir W., Life of, by Lord Teignmouth. 2 vols., Parker. 
10s. 6cZ. 

Kaye's Administration of the East India Co. Bentley. 

Lives of Indian Officers. 2 vols., Strahan, 12s. 

— History of the Sepoy War. Allen. 

Keene's Moghul Empire from the Death of Aurungzebe. 
Lady's Diary of the Siege of Lucknow. Murray, 4s. 6d. 
Lassen, Indische Alterthumskunde. 4 vols., Williams and 
Nor gate, 96 s. 

Lutfallah, Autobiography of. Smith and Elder, 2s. Qd. 



564 



APPENDIX. 



Macaulay's Essays on Clive and Warren Hastings. 
Macfarlane's History of British India. Routledge, 5s. 
Mahon, Lord, History of the Eise of our Indian Empire. 
Murray, 3s. 6d. 

Malcolm, Sir J., Life and Correspondence by Kaye. 2 vols.. 

Smith and Elder, 26s. 
Malleson's Essays on Indian Historical Subjects. 
**Manning's Ancient and Mediseval India. 2 vols., Allen, 

£0s. 

This is an enlarged edition of Speir's " Life in Ancient India," but 
omitting the chapters on Buddhism. 

**Mar simian's History of India. 3 vols., Longman, 22s. 6d. 
*MilTs History of British India, with continuation by 

Wilson. 10 vols., Madden, 56s. 
Orme's History of Hindostan. 4 vols., Madras. 
Pictet, Les Origines Indo-Europeennes, ou les Aryas 

primitif. 2 vols., Williams and Norgate, 20s. 
Pritchard's Administration of India, 1859-68. 2 vols., 

Macmillan, 21s. 
*Speir's Life in Ancient India. Smith and Elder, 15s. 
Stewart's History of Bengal, 1813. 
Teignmouth, Life of Lord. 2 vols. 
Timur, Autobiography of. 
Todd's Annals of Eajasthan. 2 vols. 
Trevelyan, G. 0., Cawnpore. Macmillan, 6s. 
Trevor's India, an Historical Sketch. E. T. S., 3s. 
Yv r eber's Modern Investigations regarding Ancient India. 

Williams and Nor gate. Is. 
* Wheeler's History of India. Vol. I., The Vedic Period 

and Mahabharat, 18s. Yol. II., The Eamayana, 21s., 

Triibner. 
Wilk's Mysore. 

Wood's. Sir C, Administration of Indian Affairs, 1856-66. 
Smith and Elder, 8s. 6d. 

ANTIQUITIES AND ARCHITECTURE. 

Cunningham's Bhilsa Topes. Williams and Norgate, 21s. 
Fergusson's Rock-cut Temples of India. Weale, 52s. 6d. 

■ Illustrations of Ancient Architecture in India. 

Hogarth, 84s. 



APPENDIX. 



Hope's Architecture of Ahmedabad. Murray, 105s. 
Prinsep's Indian Antiquities. 2 vols., Williams and Norgate, 
40s. 

Coins, Chronology, &c. 
Earn Kaz, Essay on Hindu Architecture. Triibner, 12s. 
Thomas, E., Coins of the Pathan Sultans of Delhi. Triibner. 
Essays on Indian Antiquities. Triibner. 

A continuation of Prinsep's work. 

MANNERS AND CUSTOMS, ETC. 

Aclancl's Manners and Customs of India. Murray, 2s. 
*Dubois on the Manners and Customs of the People of India. 

2nd Ed,, Higginbotham, Madras, Es. 15. 
English Homes in India. 2 vols., Allen, 16s. 
Frere's (Miss) Old Deccan Days. Hindu Fairy Legends. 

Murray, 12 s. 

Garigooly's Life and Eeligion of the Hindus. Whitford, 5s. 

Hassan Ali, Mrs., Musalmans of India. 2 vols. 

*Herklot's Qanoon-e-Islam, or the Customs of the Moosul- 

mans of India. Higginbotham, Madras, Es. 12. 
^Hindoos. The. 2 vols., Knight. 

*Ishuree Das, Domestic Manners and Customs of the Hindoos 

of Northern India. Thacker, Calcutta. 
Kerr's Domestic Life, Character, and Customs of the People 

of India. Allen, 10s. 6d. 
Letters from Madras. Murray, 2s. 

PercivaPs Land of the Veda. Bell and Daldy (out of print). 
Robert's Oriental Illustrations of Scripture. 
Eobinson's Daughters of India. Nisbet, 3s. 6d. 
Taylor's, Capt. M., Tara, a Mahratta Tale. 

Confessions of a Thug. Bentley, 2s. 

Trevellvan's Letters of a Competition Wallah. Macmillan. 
6s. 

♦Ward s Hindoos. 2 vols, 4to., 1817. 3 vols. 8vo., 1822. 

Vol. I. contains an excellent account of Hindu Social Life; Vol. II. 
is on Hindu literature; Yol. III. treats of Hindu Mythology. Both 
the latter volumes are useful as giving an account of popular Hinduism 
in Bengal ; but. in other respects, they have been superseded, in a great 
measure, by more recent works. The original editions arc now seldom 
to be met with, except in old Mission libraries in India. The Third 
Volume has been reprinted, with an introduction, by Mr. Higginbotham. 
Madras, price Ks. 14. 



566 



APPENDIX. 



LANGUAGE. 

Attwell's Table of the Aryan Languages. 4 sheets, Williams 

and Norgate, 10s. 
Beames' Outlines of Indian Philology. Triibner, 5s. 
Bellot's Sanskrit Derivatives of English words. Longman, 

7s. U. 

Bopp's Comparative Grammar of the Sanscrit, Zend, Greek, 
Latin, Lithuanian, Gothic, German, and Slavonic Lan- 
guages. 3 vols., Williams and Norgate, 42s. 

*Caldweli's Comparative Grammar of the Dravidian or South 
Indian Family of Languages. Williams and Norgate, 21s. 

Caldwell on the Substitution of the Eoman for the Indian 
Characters. Madras, 8 As. 

Clark's Comparative Grammar. Longman, 7s. 6rf. 
Chiefly abridged from Bo-pp. 

*Farrar's Families of Speech. Longman, 7s. 6d. 

Latham's Comparative Philology. Walton, 21s. 

*Marcel on the Study of Language. Appleton, New York. 

*Max Muller's Lectures on the Science of Language. First 
Series, 12s., Second Series, 18s., Longman. 

Survey of the three Families of Language, 

Semitic, Arian, and Turanian. Williams and Nor- 
gate, 5s. 

Stratification of Language. Longman, 2s. 6d. 

Pope's One Alphabet for all India. Gantz, Madras, 8 As. 
*Prendergast's Mastery of Languages. Longman, 6s. 

* Handbook to Ditto. Longman, Is. 6d. 

^Whitney's Language and the Study of Language. Triibner, 
10s. 6cl 

Williams, M., Study of Sanskrit in Eelation to Mission 
Work. Williams and Norgate, 2s. 

LITERATURE. f 

Akhlah i Hind, or Indian Ethics. By M. Bahadur AIL 
Allen, 12s. 6c7. 

t For additional works, see the catalogue of Triibner, and the oriental 
catalogue f Williams and Norgate. Many oriental works have been 
published by the Asiatic Society of Bengal. A catalogue can be 
obtained by application to the Librarian, Calcutta. An anna stamp 
should be sent for postage. 



ArPEXDIX. 



507 



Anwari Suhaili. Translated by East wick. Williams and 
Norgate, 18s. 

Arichanda, The Martyr of Truth. Translated from the 
Tamil by M. CoomarasTvamy, Esq. Smith and Elder, 7s. 6c7. 

Arnold's Book of Good Counsels (abridged). Smith and 
Elder, 5s. 

Bagh Bahar, translated by M. Williams. Longman, 
6s. 6rZ. 

Carr's Telugu Proverbs. Madras. 

Co well's Yikramorvasi, a Sanskrit Drama. Williams and 
Norgate, -is. 6c?. 

Inaugural Lecture at Cambridge. Macmillan, Is. 

*Grimtks' Translation of the Rainayana. Trubner, 18s.j* 

Scenes from the Bamayana. Trubner, 5s. 

■ — Specimens of Old Sanskrit Poetry. Hall, 5s. 

Idylls from the Sanskrit. Smith and Elder, 5s. 

Traditions of Kalidasa, dec. Madden, 5s. 

Gildemeister's Bibliotheca Sanscrita, a catalogue of printed 
Sanskrit Books. Williams and Norgate, 1847, 3s. 

Graul's Translation of the Cural (Latin). Tranquebar. 

Hitopadesa. Translated by Johnson. Allen, 8s. 6d. 

Long. Bev. J., Catalogue of printed Bengali Books. Cal- 
cutta. 

Returns of the Bengali Press for 1853. 

Calcutta. 

Report on the Native Press in Bengal. 

Calcutta. 

Megha Duta. Translated by Ouvry. Williams and Nor- 
gate. 5 s. 

*Muller 3 Max, Ancient Sanskrit Literature. Williams and 
Norgate. 21s. 

Murdoch's Classified Catalogue of Tamil Printed Books. 
Madras, Rs. H. 

Catalogue of the Christian Vernacular Litera- 
ture of India. Madras, Rs. 2. 

Nalopakhyanam. Story of Nala. Oxford, 15s. 

Pereival's Tamil Proverbs. 

Raiuasawmy's Biographical Sketches of Deccan Poets. 
Raverty's Selections from the Poetry of the Afghans. 
Williams and Norgate, 16s. 

f This may be turned to excellent account by using the timiles. 



568 



APPENDIX. 



Sahitya Darpana, Mirror of Composition. Translated by 

Ballantyne. Williams and Norgate, 6s. 
Sakoontala. Translated by M. Williams. Williams and 

N'orgate, 4s. 

Siddhanta Siromani. Translated by Wilkinson. Williams 

and Norgate, 4s. 
^Small's Handbook of Sanskrit Literature. Williams and 

Norgate, 6s. 

Tassy, De, Histoire de la Litterature Hindoui et Hindou- 

stani. Paris, 2nd Ed., in 3 vols. 

— Chants Populaires de Hnde. 

M. de Tassy has published numerous other works. 
Taylor, Eev. W. 5 Oriental MSS. Translations from Tamil. 

2 vols., Madras. 
Taylor's Catalogue of Oriental MSS. in possession of tbe 

Madras Government. 3 vols., Madras. 

* Williams, M. , Indian Epic Poetry. Williams and Norgate, 5s. 

* Wilson H. H., Essays and Lectures chiefly connected with 

Oriental Literature. Works. Vols. III.-V. Triibner, 36s. 

HINDUISM. 

Ballantyne's Aphorisms of ' the Mimansa Philosophy. 
Williams and Norgate, 2s. 6d. 

Aphorisms of the Yoga Philosophy of Patanjali. 

Williams and Norgate, 7s. 

*Bhagavad Gita. Translated by Thompson. Williams and 
Norgate, 6s. 6cL 

Lurnouf, Essai sur le Yeda. Williams and Norgate, 5s. 

Bhagavata Purana. Preface. Williams and Nor- 
gate, 4s. 

**Coiebrooke's Essays on the Eeligion and Philosophy of 
the Hindus. Williams and Norgate, 8s. 6d. 

The original edition, in two vols., contains additional Essays on the 
Sanscrit and Pracrit Languages, Hindu Astronomy, &c. 

Coleman's Mythology of the Hindus. 

Cox, G. W., Mythology of the Aryan Nations. Longman. 
Foulkes, Eev. T., Catechism of the Saiva Eeligion. Gantz, 

Madras, 12 As. 
Elements of the Saiva Philosophy. Gantz, 

Madras, 12 As. 

Sasivarna Potham, a Vedantic Poem. 

Gantz, Madras, 12 As. 



APPENDIX. 



569 



Granl's Kaivalyanavanita, a Vedantic Poem. Williams and 
Norgate, 15 s. 

Hall, Dr. F., Contributions towards an Index to the Biblio- 
graphy of the Indian Philosophical Systems. Williams 
and Norgate, 7s. 6d. 

Hang's Translation of the Aittareya Brahmanam of the Rig 
Veda. 2 vols. Bombay Gov. Book Department, Rs. 20. 

Hoisington's Synopsis of the Mystical Philosophy of the 
Hindus, from the Tamil. Williams and Norgate, 7s. 

Maharajans, History of the Sect. Triibner, 12s. 

Mann, Laws of. Translated by Haughton. Madras, Es. 12. 

Moor's Hindu Pantheon. New Edit., Improved. Madras. 
Rs. 21. 

*Muir's Original Sanskrit Texts on the Origin and Progress 
of the Religion and Institutions of India, collected, trans- 
lated into English, and illustrated by Notes. Triibner. 
Vol. I. The Mythical and Legendary Accounts of 

Caste. 2nd Ed., 21s. 
Vol. II. The Trans-Himalayan Origin of the Hindus, 
their affinity with the Western Branches of the Arian 
Race. 15s. 

Vol. III. The Vedas : Opinion of their Authors and of 
later Hindu Writers, in regard to their Origin, 
Insinuation, and Authority. 2nd Ed. 

Vol. IV. Comparison of the Vedic with the later Repre- 
sentations of the principal Indian Deities. Triibner, 
15s. 

Vol. V. Contributions to a knowledge of the Cosmo- 
gony, Mythology, Religious Ideas, Life and Manners 
of the Indians in the Vedic Age. 21s. 
*M tiller, Max, Chips from a German Workshop), Essays on 
Religion, Mythology, &c. 2 vols., Longman, 24s. 

* Sacred Hymns of the Brahmans. Vol. I. 

Hymns to the Maruts, or Storm Gods. Triibner, 12s. 6d. 
*Eoer's Translation of the Vedanta-Sara. Calcutta. 8 As. 
* Works of the late H. H. Wilson, Boden Professor of Sanscrit. 

Vols. I. and IX, Essays and Lectures chiefly on the Religion of the 
Hindus, collected and edited by Dr. Rost. Trubner, 2U\ 

Vishnu Purana ; or. System of Hindu Mythology and Tradition. 
Translated from the Sanscrit, and illustrated by Notes, derived 
chiefly from the other Puranas. Edited by Dr. Had. 

Eig-Teda-Sanhita. Translated from the Sanscrit. Vols. I.- IV., 77>. 



570 



APPENDIX. 



BUDDHISM. 

*Hardy's Manual of Buddhism. Williams and Norgate, 12s. 
— - — — Eastern Monachism. Williams and Norgate. 
7s. 6cl 

Legends and Theories of the Buddhists. Williams 

and Norgate, 6s. 
Barthelemy St. Hilaire, Le Buddha et sa Religion. Williams 

and Norgate, 6s. 
Burnouf, Introduction a Thistoire du Bouddhisme Indien. 

Tome I. Williams and Norgate, 30s. 
Beal's Travels of the Buddhist Pilgrim, Fah Hian. 

Trubner, 10s. 6d. 
Max Miiller's Buddhism and Buddhist Pilgrims, with a 

letter on the original meaning of Nirvana. Williams and 

Norgate, 2s. 6c?. 

Lecture on Buddhist Nihilism. Trubner, Is. 

Buddhaghosha's Parables from the Burmese, with Buddha's 

Dhammapadam from the Pali. Trubner, 12s. 6d. 
Bigandet's Life or Legend of Gaudama. Trubner, 18s. 
J. De Alwis on Buddhism. Colombo. 

Buddha and his Doctrine. A Bibliographical Essay by 

Otto Kistner. Trubner, 2s. 6d. 
Schlagentweit's Buddhism in Tibet. Trubner, 42s. 
Beal's Historical Account of Buddhism in China. Trubner. 



ZOEOASTEIAKISM. 

Dr. Wilson's Parsi Religion, Unfolded, Refuted and Con- 
trasted with Christianity. Bombay. 

Dr. Wilson's Doctrine of Jehovah, addressed to the Parsis. 
Whyte. 

Brigg's History of the Parsis. 

The Parsees. By Dosabhoy Framjee. Smith, Elder and 
Co. 

The Zend-Avasta, translated by Bleeck. 

Essays on the Sacred Language, Writings, and Religion 

of the Parsis. By Dr. Haug. Bombay. 
The Religion of the Zoroastrians, as contained in their 

Sacred Writings. By Dr. Haug. 2 vols., Trubner. 



APPENDIX. 



571 



MUHAMMADANISM. 

**Sale's Translation of the Koran. Tegg, 7s. 6d. 
Bodwell's ditto. Williams and Norgate, 8s. 6d. 
Lane's Selections from the Koran. Bohn, 5s. 
*Muirs Life of Mahomet. 4 vols., Smith and Elder, 42s. 
** Testimony of the Koran to the Scriptures. Allaha- 
bad T. S. 

Neale's Islamism ; its Eise and Progress. 

White's Bampton Lectnre ; a Comparison of Mahometism 

and Christianity. Bivington. 
De Tassy, Doctrines et devoirs, de la Eeligion Musulmane 

tires du Coran. 

De Tassy, Memoire sur des particularites de la Eeligion 

Musulmane dans l'lnde. 
Mahomedan Commentary on the Holy Bible, by Syud 

Ahmed. Part I. Introduction. Ghazipore, Es. 3-14. 
Arnold's, J. M., Ishmael, a Natural History of Islamism. 

Bivington, 10s. 6d. 
Martyn's, H., Controversial Tracts, edited by Dr. Lee. 
*Brinckman's Notes on Islam. Church Press Co., London, 

2s. 6d. 

**Pfander's Mizan ul Haqq. C. M. S. London, 2s. 
Dr. Koelle's Food for Eenection. C. M. S. 
Essays on the Life of Mohammed. By Syed Ahmed Khan. 
Triibner, 80s, 

REFUTATIONS OF HINDUISM AND EVIDENCES OF CHRISTIANITY. 

Calcutta Publications. 

On the Spirit in which Eeligious Inquiries should be 
Prosecuted. By Eev. J. Anderson. Calcutta T. S. 

On Irresolution in Eeligion. Calcutta T. S. 

Brahmic Intuition. By Eev. S. Dyson. Calcutta T. S., 
2 As. 

Auguste Comte. By Eev. E. S. Macdonald. Calcutta 
T. S. 

**Benares Prize Essay. Eefutation of Hinduism and Moham- 
medanism and Establishment of Christianity. Calcutta 
T. S., 6 As. 



572 



APPENDIX. 



*Vedantisru, Brahmism, and Christianity Compared. Bv 

Rev. Dr. Mullens. C. T. S., 4 As. 
Essays on Hindu Caste. C. T. S.. 10 As. 
^Rational Refutation of the Hindu Philosophical Systems. 

By Nehemiah Shastri. C. T. S., Es. 2. 
The Missionary on the Ganges. By Mrs. Mullens. C. T. S.. 

2 As. 

Authenticity of the Gld Testament and of Gospel History. 

By Rev. C. B. Lewis. C. T. 3.. 2 As. 
Fulfilled Prophecy. By Rev. J. Yaughan. ' C. T. S., 8 As. 
^Calcutta Cathedral Lectures. 1st and 2nd series. 
Rev. Dr. Kay ? s Promises of Christianity. Rs. 2\. 
An Antidote to Brahmism. By Rev. Lai Behari De. 
*Mundy's Christianity and Hinduism Contrasted. 2 vols. 

(out of print). 

Matanariksha. Examinations of Religions. Parts 1 and 2. 
Sanskrit and English. By Dr. John Muir. C. T. S. 
**Dialogues on the Hindu Philosophy. By Rev. K. M. 

Banerjea. Thacker, Rs. 
Kruckeberg's Bible View of Man, of God, &c. Baj>tist M. 

Press. 

North India. 

The Bible for the Pandits. First three chapters of Genesis 
explained. Sanskrit and English. By Dr. Ballantyne. 
Medical Hall Press, Benares. 

Letter to the Bramhos from a converted Brahman of 
Benares. By Xehemiah Shastri. Allahabad T. S. 

Chand Sangraha, a collection of Hindi Verses for Mis- 
sionaries. By Rev. J. Parsons. Benares. 

Bombay. 

Poona Dialogues on the Christian and Hindu Religions. By 
Rev. Dr. Stevenson. Bombay Tract Society, 2 As. 

Stevenson's Sketch of the Svstems of Speculative Philosophv. 
B. T. S., 2 As. 

Internal Evidence of Hinduism and Christianity. B. T. S., 
1 An. 

**Murray Mitchell's Letters to Hindu Youth on the 
Evidences of Christianity. B. T. 8., 4 An. 



APPENDIX. 



573 



Murray Mitchell's Ancient Paganism and Christianity. 
B. T. S., 1 An. 

Elements of Christian Truth. B. T. S., 

2 As. 

Clarkson's Touchstone of Truth and Falsehood. A Con- 
versation between two Hindus on Hinduism and Chris- 
tianity. B. T. S., 6 As. 

— Saviour of the World. A Life of Christ. B. T. S., 

3 As. 

Bowen's Discussions by the Sea-side with a Hindu. 
B. T. S. 

*Eev. Dr. Wilson's First and Second Exposures of Hinduism. 
(First out of print). 

Six Schools of Indian Philosophy. 

The Darkness and the Dawn of India. 

Madras. 

*Scudder's Bazaar Preacher's Book. Addresses to Hindus. 

Tract Depository, 8 As. 
^Translations of Select Tracts published in India. 1st 

and 2nd series. Each 1 Ee. Tract Depository. 
^Tracts for Thoughtful Hindus. By Eev. C. E. Kennet. 

S. P. C. K. 

Lectures before the Native Christian Literary Society — 
various. List procurable from the Secretary. 

Caldwell's Three Way-Marks. C. V. E. S., 2 As. 

Moegling's Twelve Letters, about the Conversion of a 
Brahman. Mangalore. 

Kittel's Polytheism and Pantheism of the Vedas. Mangalore, 
2 As. 

Home. 

Ballantyne's Christianity compared with Hindu Philosophy. 

Madden, 8s. 6d. 
Hardwick's Christ and other Masters. 2 vols., Macmillan, 
15s. 

Mullens' Eeligious Aspects of Hindu Philosophy. Smith 
and Elder, 9s. 

Miiller, Max, Lectures on the Science of Eeligion. Long- 
man. 

Maurice's Eeligions of the World. Macmillan, 5s. 



574 



APPENDIX. 



Morris's Prize Essay towards the Conversion of Hindus. 
Eivingtons. 

Pressense's Eeligions before Christ. Hamilton, 7s. 6d. 

Sherwood's Indian Pilgrim. Houlston, 3s. 6d. 

Sprague's True and False Eeligions Contrasted. Collins, 2s. 

^Christianity and Hinduism : a Dialogue on the Knowledge 
of the Supreme Lord, in which are compared the claims of 
Christianity, Hinduism, and Buddhism. Bell and Daldy. 
By Dr. Williams, one of the seven Essayists. 

Evidences of Christianity.^ 
Aids to Faith. Murray, 9s. 

Barnes, A. Lectures on the Evidences of Christianity. 
Blackie. 

Essays on Science and Theology. Knight, 

3s. 6d, 

Birk's Bible and Modern Thought. E. T. S., 4s. 
Boyd's Intuition or Eevelation. Seeley, 2s. 6d. 
Butler's Analogy. E. T. S. 3 3s. 6d. 
Chalmer's Evidences. Hamilton, 6s. 

Christ of the Gospels and Eomance of Eenan, &c. E. T. S., 
2s. 6d, 

Dove's Logic of the Christian Faith. Groombridge, 10s. 6d. 
Garbett's God's Word Written. E. T. S., 4s. 6d. 
Home's Introduction to the Bible. Vol. I. 
Is the Bible True ? E. T. S., Is. 

McCosh, J. Method of Divine Government. Simpkin, 
10s. 6d. 

— Supernatural in relation to the Natural. Mac- 

millan, 7s. 6d. 

Mansel's Limits of Eeligious Thought. Murray, 8s. 6c?. 
Miall's Basis of Belief. Hall, 3s. 6d. 
Paley's Evidences. E. T. S., 3s. 

Horse Paulinas. E. T. S., 3s. 

Pascal's Thoughts. Parker, Is. 6d. 
Pearson on Infidelity. E. T. S., Is. 6d. 
Philosophy of Plan of Salvation. E. T. S., 6d. 
Pratt's Scripture and Science not at Variance. Hatchard, 
3s. 6d. 

t Some of the works mentioned would be useful to educated Hindus 



APPENDIX. 



575 



Rogers, EL Eeason and Faith. Longman, 6s. 6d. 

Eclipse of Faith. Longman, 5s. 

Smith, Goldwin. Lectures on the Study of History. 

Parker, 3s. 6d. 
Sumner's Evidences of Christianity. Hatchard, 3s. 
Taylor's Kestoration of Belief. Macmillan, 8s. 6cZ. 
Thomson, Arch. Limit of Philosophical Inquiry. Hamilton, 

Is. 

Tischendorff. When were our Gospels Written ? K. T. S., 
Is. 

Vinet's Christian Philosophy. 

Westcott's Gospel of the Kesurrection. Macmillan, 4s. 6d. 
Whately's Lessons on Christian Evidences. Longman, 6d. 
Wilson, Bp. D. Evidences of Christianity. Seeley, 5s. 

ILLUSTRATIONS OF CHRISTIAN TRUTH. 

The copious use of imagery has been advocated 
(p. 159). The writings of Chrysostom and Augustine 
abound in illustrations and metaphors adapted to the 
Native mind. The works of Jeremy Taylor, Bates, 
and some other writers of the same time, contain 
numerous figures ; but the Eamavana and similar 
compositions will supply the best. The following 
books may also be consulted : — 

Bible Emblems. Amer. T. S., 3s. 6d. 

Burns, J. Sketches of Sermons on Types and Metaphors. 

Houlston, 3s. 6d. 
Champney's Images. Seeley, Is. 6d. 
Emblems of Jesus. Nimmo, Is. 6d. 
Flavel's Husbandry Spiritualised. 
Gotthold's Emblems. Hamilton, 5s. 
Grant's Scripture Imagery. Nimmo, Is. 6cZ. 
Holmes. Beligious Emblems. Tegg, 3s. 6d. 
Keach. Explanation of Parables. Collingridge, 12s. 6d 

Key to Scripture Metaphors. Collingridge, 12s. 6d. 

Krummacher's Parables. Parker. 

Newton, Eev. E. Kills from the Fountain. Knight, Is. 

Best Things. Nimmo, Is. 6d. 

— — Bible Wonders. Partridge, Is. 6d. 



576 



APPENDIX. 



Newton, Rev. R. Bible Blessings. Nininio, Is. 6J. 

King's Highway. Nelson, Is. 6c7. 

Great Pilot. Partridge, Is. 6d. 

Safe Compass. Honlston, Is. 6d. 

Overton's Lectures on the Pilgrim's Progress. Seeley, os. 
Spencer's Things New and Old. 2 vols., Tegg, 12s. 6d. 
Spurgeon's Feathers for Arrows. Passmore. 
Stow's Bible Emblems. Is. 

*Trower's Scripture Similitudes. S. P. C. K., 2s. 6r7. 
Tyng's Christian Titles. R. T. S., Is. 6d. 

MISSIONS. 

A full list of books on this subject is given in the 
Liverpool Conference Report " (p. 381). Only a few of 
the more useful are mentioned, below : — 

General Works on Missions. 

Aikman's Cyclopedia of Christian Missions. Griffin, 3s. 6c?. 

* Anderson's Foreign Missions, their Relations and Claims. 

Scribner, New York. 
Brown's History of Protestant Missions. 3 vols., Black- 
wood. 

Grant's Missions to the Heathen. Rivington, 9s. 
Harris. The Great Commission. Ward, 7s. 6d. 
Hasseli's From Pole to Pole. Nisbet, 5s. 
Hopkins. Apostolic Missions. Parker, 5s. 
Hough's Missionary Vade Mecum. 

**Liverpool Missionary conference Report. Nisbet, 2s. 6d. ] 
^Mullens. London and Calcutta compared. Nisbet, 3s. 6cL 
Newcomb's Cyclopaedia of Missions. New York, Triibner. 
20s. 

*Swan's Letters on Missions. Snow, 4s. 
Thomson, A. Great Missionaries. Nelson, 3s. 6d. 

Indian Missions. 

* Arthur's Mysore. Hamilton, 7s. 

*Braidwood's True Yoke-fellows in the Mission Field. 

Nisbet, 7s. 6d. 
Buyer's Letters on India. Snow. 1840. 



APPENDIX. 



.777 



**CaldwelTs Tinnevelly Missions. Bell and Daldy, 2s. 6c?. 
Carey, Dr. W., Memoir of. Jackson and Walford, 7s. 6d. 
Clarkson's India and the Gospel. Snow, 6s. 
*Duff s India and India Missions. 

** Missions the Chief End of the Christian Church. 

Missionary Addresses. 

Hardy's Jubilee Memorials of the Wesley an Mission, S. 

Ceylon. Colombo, 2s. 6c?. 
Hough's History of Christianity in India. 5 vols, Nisbet, 

58s. 6c?. 

**Judson, WaylancVs Memoirs of. 2 vols., Nisbet, 12s. 
■ , Mrs. A. H., Memoir of. 

Kaye's History of Christianity in India. Smith and Elder 
lis. 

**Leupolt's Eecollections of an Indian Missionary. S. P. 
C. K. 

Lives of Missionaries in India. Three Series. S. P. C. K. 
Macleod, Dr. N. Address to the General Assembly on 

Missions. Strahan, Is. 
Marshman's Lives of Carey, Marshman, and Ward. 2 vols., 

Longman, 25s. 
**Martyn, H. Life and Letters. Seeley. 
Mason's The Karen Apostle. E. T. S., Is. 

Mrs. Civilising Mountain Men. Nisbet, 2s. 6c?. 

**Missionary Conference Eeport, Bengal. Calcutta, Es. 2. 

Ootacamund, Madras. 

** Punjab, Lodhiana, Es. 3J. 

Mitchell's Life of Eev. E, Nesbit. Nisbet, 6s. 

**Mullens. Eeview of Ten Years' Missionary Labour in 

India. Nisbet, 3s. 6c?. 

* •■ Memoirs of Eev. A. F. Lacroix. Nisbet, 5s. 

Murdoch's Hints on the Management of Tract Societies in 

India. Tract Depots. 
Noble, Eev. E., Memoir of. Seeley, 3s. 6c?. 
Oriental Christian Biography. 3 vols., Calcutta, Es. 10. 
Pettitt's Tinnevelly Missions of C. M. S. Seeley. 
^Phillips' Missionary Yade Mecum. Calcutta, Es. 3. 
*Bagland, Eev. T. C. Memoir of. Seeley, 5s. 
*Ehenius, Eev. C, Memoir of. Nisbet. 
Storrow's India and Christian Missions. Snow, Is. 6ch 
Swartz, Pearson's Life of. 2 vols. Hatchard. 

2 C 



578 



APPENDIX. 



Tranquebar Missions, Fenger's History of. Tranquebar, 
Es. lh 

*Weitbrecht, Memoir of. Nisbet, 7s. 6d. 

* Mrs. Female Missionaries in India. Nisbet. 

Wilder's Mission Schools in India. New York. 

Wilson, Dr. J. Memoir of Mrs. M. Wilson. Constable, 6s„ 

* Evangelization of India. Whyte. 

Winslow, Memoir of Mrs. E. T. g. 

Dr. M. Hints on Missions to India. New York, 

Wylie, M. Bengal as a Field of Missions. Dalton. 
— — Mrs. Gospel in Burmah. Dalton, 5s. 

Miscellaneous. 

**Brainerd, Life of David. Nelson, 2s. 6d. 

Burns, Eev. W. C, Life of. Nisbet, 6s. 

Ellis's Martyr Church. Snow, 7s. 6d. 

*Gold and the Gospel. Nisbet, 2s. 6d. 

Hunt, Eev. J., Memoir of. Wesleyan Con. Of. Is. 6c?. 

^Memorial Volume of the First Fifty Years of the American 

Board. Low, 10s. 6d. 
*Oberlin, Life of. Bagster, 3s. 
Systematic Beneficence. Amer. T. S. 

* Wesley, Eev. J., Life of. 

Wheeler's Ten Years on the Euphrates. 6s. 
Woman and her Saviour in Persia. Nisbet, 5s. 
*Xavier, Venn's Memoir of. Hatchard, 7s. 
Zinzendorff, Life of. 

THE CHEISTIAN MINISTRY. 

* Arthur's Tongue of Fire. Hamilton, Is. 6d. 
**Baxter's Eeformed Pastor. E. T. S., 2s. 6d. 
**Bridges J Christian Ministry. Seeley, 10s. 6d. 
^Campbell, Dr. J. Jethro ; an Essay on Lay Agency. 

Jackson and Walford, 1839, 5s. 
Chalmers' Christian and Economic Polity. Hamilton, 6s. 
Champney's Parish Work. Seeley, 2s. 6d. 
^Dubois' (Abbe) Zeal in the Work of the Ministry. Newby, 

10s. 6d. 

A Koman Catholic work, but containing some useful hints. 
Evans' Bishopric of Souls. 



APPENDIX. 



Heard's Pastor and Parish. Partridge, 3s. bd. 
Hinton's Individual Effort and Active Christian. Houlston, 
5s. 

Hood, Paxton. Lamps, Pitchers, and Trumpets. Jackson 
and Walford, 10s. 6d. 
| * James's Earnest Ministry. 

Kemble's Suggestive Hints on Parochial Machinery. Is. 6d. 
*Kidder's Homiletics. Hamilton, 6s. 

King's Euling Eldership of the Christian Church. Nisbet. 
2s. 

Mather's Essays to do Good. Collins. 
Student and Pastor. 

Moore's Thoughts on Preaching. Hatchard, 7s. 6d. 
Oxenden's Pastoral Office. 

Papers on Preaching and Public Speaking by a Wykehamist. 

Bell and Daldy, 5s. 
Pond's Lectures on Pastoral Theology. Andover. 
Porter's Homiletics. Ward. 
Eeed's Advancement of Eeligion. Ward, 4s. 6d. 
Shedd's Homiletics and Pastoral Theology. Hamilton, 

7s. 6d. 

Tasker's Territorial Visitor s Manual. Johnstone, Is. 6d. 
Taylor, W. Model Preacher. Stock, Is. 6d. 
Vinet's Pastoral Theology. Hamilton, 3s. 6d. 
*Wilberforce, Bp. Addresses to Candidates for Ordination. 
Parker, 6s. 

Winslow, 0. Eminent Holiness Essential to Efficient 

Ministry. Shaw, 2s. 
Woman's Service on the Lord's Day. Seeley. 
**Wynne's Model Parish. Partridge, 3s. 6cL 

EDUCATION. 

The Annual Reports of the Directors of Public In- 
struction furnish detailed information with regard to 
Government schools. " Notes " have also been published 
containing reviews of the state of Government education 
in India. 

Kerr's Eeview of Public Instruction in the Bengal Presidency. 
2 vols., Calcutta School Book Society. 



580 



APPENDIX. 



Fowler's Discipline and Instruction. Gov. Book Depot, 
Madras. 

Murdoch's Hints on Education in India. Tract Depots. 
Gill's School Management. Longman, 3s. 
Clime's Early Education. Hamilton, 4s. 

Common School Education. Hamilton, 6s. 

Dunn's Principles of Teaching. S. S. Union, 3s. 6d. 
Stow's Training System, Longman, 6s. 6d. 
Mayo's Eeligious Instruction. 2 vols., Groombridge, 
5s. U. 

David's The Sunday School. S. S. Union, 3s. 

Henderson's The Good Steward. A Manual for Sunday- 
school Teachers. S. S. Union, 2s. 

**Steel's Christian Teacher in Sunday-schools. Nelson, 
2s. 6d. 

MISCELLANEOUS. 

MacNaughten's Principles of Hindu and Mahommadan Law. 

Williams and Nor gate, 6 s. 
The Penal Code, with Index. Higginbotham, Madras, Es. 3^. 
Proceedings of the Bethune Society. Baptist Mission 

Press, Calcutta, Es. 5. 
Shore's Notes on Indian Affairs. 2 vols. 
Campbell, G. Modern India. Murray, 16s. 



INDEX. 



Acclimation 

Account Book. Station . 
Accounts. Household . 

Teaching in Schools . 

Agency, Xative. advantages of 

care of 

Classes of 

Conduct towards . 

Examinations of . 

Fixed Gradations. 

Improvement in Know- 
ledge 

Qualifications to be con- 
sidered 

Social Intercourse with . 

Sources of Supply. 

a Test of a Mission . 

Training of ... 

Use of 

Amusements 

Anecdotes, Yalue of 

Antiquities, Books on . 

Architecture. Books on Indian 

Arrival. Conduct on 

Aryan Languages . 

Attendance Kegister 



PAGE 

57 

, 526 
61 
425 
291 
515 
295 
39S 
332 
312 
348 

310 

310 
352 
300 
291 
299 
295 
45 
164 
564 
564 
131 
82 
366 



Baptism of Inquirers . . . 272 

Certificates of . ... 273 

Bathing . . . . . . .42 

Bazaar Book 184 

Bible Women 489 

Bible and Tract Societies . . 380 
Boarding Schools, Course of 

Studvm 305 

— Male 431 

Female 485 

Boils < 55 



PAGE 

Book Agent 471 

Book-Shops 471 

Books, Lists of 452 

for Mission Agents . . 475 

Booksellers, Native .... 475 
Brahnnsm .... 116, 244 
Brotherly Love . . . . .503 

Buddhism 117 

Books on 570 

Caste . 93 

Feeling 407 

Cautions to Young Mission- 
aries 5 

Census, Annual 521 

Changes. Piash 135 

Charge to Servants, giving: . . 63 
Children, Christian . . . . 370 

Management of . 57 

Cholera . . .... 52 

Christians. Xative, General 

View of 274 

Original Castes . . , 275 

Statistics 276 

Church, Xative 354 

Churchwardens 402 

Church Building . . . .377 

Future Government of 

Indian . 410 

Circulation of Tracts and Books 462 
Cities versus Villages ... 128 

Choice of . . 1 . . . 150 

Collecting Committee . . . 391 

Pots 388 

Colleges, Mission .... 441 

Colportage 466 

Bible 46S 

Joint 469 

Mission 467 

2 c 2 



582 



IKDEX. 



PAGE 

Committees, Mission . . . 506 

Communicants 369 

Communion with God . . . 15 
Concentration of Effort . 127, 543 
Congregational Eegister . . 531 
Congregations, Forming . . 360 

Members of . . . . 369 

Constipation 48 

Controversy 192 

Correspondence with Private 

Friends 519 

Cottage Lectures .... 366 

Debt, Native Agents in . . 327 
— — Native Christians in . . 409 
Decennial Keview .... 531 
Demon Worship . . . .105 
Diarrhoea . . . . . .46 

Discipline, Lax 407 

Diseases of India .... 46 
District Visiting .... 404 
Disunion, Causes of . 492 
Division of Labour .... 504 
Domestic Affairs .... 477 

Economy, Books on . . 560 

Draughts 42 

Dravidian Languages ... 83 

Dress 33 

Drink 36 

Dysentery 46 

Ear. Learning Languages by . 77 

Earnestness 543 

Educated Hindus .... 238 
Christian Effort among . 250 

— Missionaries to 249 

— Keligious Opinions of . 241 

Eiseof. ..... 239 

- — — Tracts and Books for . . 258 
Education of Converts . . . 288 
Value of 413 

— English 438 

Vernacular . , . .417 

Elders, or Christian Headmen. 400 

Endowments 383 

English, Teaching of . 308, 439 

English Schools 438 

Enthusiasm, Holy .... 353 
Etiquette, Hints on . . . 228 
Evidences of Christianity . . 175 



PAGE 

Evidences of Christianity, 

books on 571 

Europeans, Efforts for . . . 513 
Examination in Languages . 86 

of Schools 419 

Exercise . 39 

Expectations, Undue . . . 534 
Expenditure, Classification of . 523 
Eyes, Country Sore .... 54 

Faith, Strong 542 

False Religions, Conduct to- 
wards 170 

Family Worship .... 367 

Fare, Bill of 61 

Fees, School 435 

Female Health .... 57,477 
Females, Efforts for. . . . 476 
Festivals, Preaching at. . . 181 

Fever 48 

Figurative Style . . . .160 
First Impressions .... 3 
First Year, Value of ... 69 
First attempts in speaking the 

Vernacular 79 

Food 34 

Fund, General 387 

Geogeaphy of India . 90 

Books on 561 

Government of Indian Church, 
Future. . . . . . .410 

Guinea Worm 56 

Harmony, Importance of . . 490 
Harvest Thank-offerings . . 392 

Headaches 54 

Health 29 

Books on 559 

Higher Classes, Neglect of . 226 

Hinduism 105 

Books on 568 

Reputations of . . .571 

Hindus, Character of . . 93, 101 
History, Indian ..... 90 

Books on 562 

Holidays, Heathen . . . .440 
Home Committees .... 517 

Intercourse with . . .517 

Household Arrangements . . 59 



INDEX. 



583 



PAGE 

Houses 30 

of Native Agents . . . 327 

Humility 25 

Illustrations of Christian 
Truth ....... 575 

Importance of India ... 1 
Independence, Training to . . 348 
Inquirers, Religious . . .261 

Difficulties connected with 261 

Motives of 263 

Temporal Support of , . 269 

■ Treatment of . . 5 .266 

Inquiries, General .... 141 

Preliminary , 132 

Special 144 

Insincerity of Hindus . 99 

Intelligibility in Preaching . 106 
Intercourse with Missionaries . 490 
Inter-mission Discipline . .511 
Interpretation, Preaching by . 79 
Investigation, Importance of . 138 
Invitation at Close .... 179 
Inspection of Schools, Adequate 432 
Isolated Stations, Evils of . .123 

Itinerancies 206 

Common Errors in . . 207 

Course Recommended . 215 

North Tinnevelly ... 209 

Judgment , 26 

Keshub Chunder Sen, Babu . 245 

Landing, Season for . . . 29 
Language, Books on 566 

General Principles of .80 

Families of . . . .81 

Lay Agency 393 

Lectures 257 

Lessons for Schools . . . .427 
Library ..... 123, 150 

Indian Missionary . . 566 

Literature, Christian . . . 457 

Circulation of . . . .456 

Statistics of ... 475 

Native 437 

Liver, Disease of .... 54 

Love, Brotherly 503 

to Man 17 



; Love the Animating Principle . 337 
the Element of Success . 206 

i Mad Dogs, Bites of .... 55 

Magic Lantern 236 

Manners and Customs, Books 

on . 565 

Marriages 408 

: Medicine, Caution about . . 30 

; Medicines, Useful .... 57 

; Meetings of Mission Families 505 
! Ministers, Native . . . .291 

! Ministry, Books on Christian . 578 

Miscellaneous Books . . . 580 
Missionaries of other Societies, 

Relations with .... 507 

Native 298 

not Pastors .... 292 

Missionary Meetings . . . 367 

Series of Books, Proposed 555 

Missions, Books on . . 119, 576 

■ Statistics of ... . 277 

Support of 379 

Money, Modes of Raising . . 388 

| Mothers' Meetings .... 483 

1 Motive, Ruling 552 

j Motives for Embracing Chris- 
tianity 281 

i Muhammadanism . . . .118 

Books on 571 

Questions on ... 203 

Music, Native 236 

Musquito Stings .... 56 
Mythology, Greek and Hindu 

compared Ill 

Natural History, Books on .560 

; Night Schools ..... 436 

Note Books .... 6, 121, 184 

Objections, Answering . . 197 

Offence, Giving 493 

Receiving 494 

One-sided Views .... 8 

Out-Stations 133 

Parsiism 117 

Books on 570 

; Pastors, Native 315 

■ Salaries of 328 



584 



INDEX. 



Peacemaking 499 

People, Study of .... 89 
Periodicals, English, published 

in India . 557 

Persevering Energy ... 22 
Personal Eeligion . . . . 11 
Philosophy, Hindu , 114 
Physical Training . . . .313 
Piety, necessity of ... 541 
Politeness of Hindus ... 99 
Poor, the. . . . . 380,393 
Position, Question of . 330 
Prayer Meetings .... 366 
Prayerfulness . 27, 134, 354, 546 

Preachers, Lay 399 

Preaching, danger of being 

turned aside from . . . 152 
- — - to the Heathen . . .151 

— Houses 187 

How to begin .... 153 

Mistakes in .... 186 

Pre-eminence of . 151 

— Results of 190 

Style of Address in . . 157 

Topics in 177 

Prendergast's System ... 71 
Pronunciation, Accurate . . 75 

Proverbs 165 

Punchayet 401 

Punctuality 60 

Pupil Teacher System . . .434 
Pupils, Intercourse with former 456 
Puranas, the Ill 

Quarrelling 409 

Questioning 178 

Rammohun Eoy 244 

Rate of Giving 381 

Read, Teaching to ... 367 
Reading Club . . . . . 122 
Reasoning from Admitted Prin- 
ciples 195 

Reformers, Hindu .... 244 
Religious Systems . . . .105 

Repetition 186 

Report, Annual 406 

Reproof, bearing .... 501 

Rice, Handful of ... . 393 

Roman Catholics .... 274 



Rote Teaching 422 

Rural Districts cannot be 

worked from Towns . . .131 
Ryots, Hindu 147 

Salary Question . . . ,315 
Sales. Advantages of . 463 

Sanitaria 57 

Sanitary Knowledge, Diffusion 

of 58 

Sanskrit, Study of . . . . 87 
School Books, Need of Suitable 429 
Schools, Boarding . . 431, 485 

Conditions of Success in 

Vernacular 423 

Defects of 422 

English 438 

Examination of . 419 

Importance of . . . .426 

Vernacular .... 417 

Scientific Inquiry, Books on . 558 

Sects, Hindu 116 

Sedentary Habits .... 123 
Self-support . . . 371, 545 
Senior and Junior Missionaries 493 
Sick, Care of Health in Visiting 57 

| the 370 

i Singing 365 

| Sleep ........ 43 

! Snake Bites 55 

I Social Life 92 

| Meetings 367 

i Special Services .... 368 
I Spoken Language, Acquiring 

I the .78 

Stanzas, Native 164 

: Stations, Selection of . . . 123 
1 Statistical Forms . . 523, 529 
I Statistics, Neglect of . . . 520 

| Parties responsible for . 533 

i Street Preaching .... 181 

i Qualifications for . . .182 

! Stings of Insects, &c. ... 56 
Studies, General .... 120 
Studying a Language, Wrong 

| Method of 70 

I Right Method of . . .71 

i Style of Living 64 

: Success, Conditions of . 540 
; Different, to be expected 538 



INDEX. 585 



Success, Greater to be aimed at 539 

Missionary .... 534 

Successful Missions, Modes of 

Working 548 

Sun, Exposure to the ... 40 
Sunday Schools . . . 365, 403 
Surveying the Field . . .134 
Suspicion, Undue .... 338 

Tale-beaking 499 

Teachers, Payments to . . . 434 
Temper, Guarding the . . 204 
Temporal Concerns, Inter- 
ference with 358 

Test Questions 550 

Testing Progress in Language 78 
Theological Course .... 306 

Throat, Eelaxed 54 

Tours, Intercourse during . .483 
Training of Mission Native 

Agents 299 

in Mission Work ... 313 

Tracts and Books, Preparation 

of 458 

Essentials to Popularity in 4t0 

Unidiomatic Sentences ... 77 



PAGE 

University Examinations . . 443 
Unpaid Agency 393 

Vedas, System of the . . . 106 

Vernacular Schools . . . .417 

Vernaculars, Study of . . . 67 

Villages, Christian . . . .354 

Visiting the Heathen . . . 224 

Calcutta Experience . . 231 

Visits, Keceiving . . . . 235 

Voice, Management of the . .183 

Wife, the Missionary's . . . 476 

Proper Choice of . . . 476 

Duty to her Husband . 478 

Duty to her Childien. . 480 

Duty to Others ... 481 

Women, Position of Hindu . 103 

Worship, Public 364 

Wounds 55 

Xavier 337 

Counsels of . . . .514 

Zayats 188 

Zenana Schools 486 

Zoroastrianism . • . . . . 570 



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